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THE 


PvHODE  ISLAND 


FREEWILL  BAPTIST  PULPIT, 


BY    A .    D .    WILLIAMS,    A .    U 


BOSTON: 
GOULD    AND    LINCOLN, 

59     WASHINGTON     STREET. 

1  S  o  2 . 


Entered  according  to  act  of  Congress,  in  1852, 

BY    A.    D.    AVILLIAMS. 

In  the  Clerk's  Office  of  the  District  Court  of  Massachusetts. 


A.  W.  PEARCE,  rRI>T£R. 


t 


P.REFACE 


The  following  work  contains  brief  biographical  sketches  of 
some  of  the  ministers  who  have  labored  in  connection  with 
the  Rhode  Island  Quarterly  Meetings  of  Freewill  Baptists,  and 
as  far  as  practicable  a  sermon  from  each.  It  was  thought  that 
such  a  gathering  up  of  the  past,  and  such  a  daguerreotyping  of 
the  present — imperfect  though  it  be — would  combine  many 
elements  of  passing  interest  and  profit,  and  be  a  grateful  offer- 
ing to  the  future. 

The  time  has  already  arrived  when  the  personal  history  of 
our  pioneer  ministers  is  becoming  a  study  among  ourselves, 
and  is  not  always  wholly  devoid  of  interest  to  others.  And 
each  successive  year  is  manifestly  and  rapidly  augmenting  the 
interest  that  clusters  around  the  subject.  But  each  year  is 
also  just  as  rapidly  bearing  us  away  from  the  means  of  its 
gratification.  Much  has  already  been  lost,  and  much  more 
now  within  our  reach  will  shortly  share  the  sama  fate,  unless 
speedily  gathered  up  and  thrown  into  some  permanent  form. 


PRE  FACE. 


Moreover,  tlic  present  will  soon  become  the  past ;  and  its  flit- 
ting forms  and  features  will  many  of  them  alike  be  lost,  if 
some  mental  jihotographist  docs  not  catch  the  shadow  while 
the  substance  flies. 

And  hence  the  present  volume.  None  can  be  more  fully  or 
more  sensitively  aware  that  it  has  many  defects  than  the  writer. 
But  elaboration  and  literary  finish  have  not  been  attempted. 
Many  of  those — especially  of  our  older  ministers — whose 
biographies  have  been  sketched,  were  plain  and  technically 
speaking  unlettered  men  ;  and  no  effort  has  been  made  to 
make  them  appear  to  be,  in  this  or  in  any  other  respect,  what 
they  were  not.  To  embellish  their  memories  with  the  flowers 
and  graces  of  rhetoric,  would  only  be  to  present  them  at  a  dis- 
advantage— like  a  giant  western  pioneer  trammeled  with  the 
finery  of  fashion.  What  they  were  would  not  be  appreciated, 
and  what  they  were  not  could  not  thus  be  attached  to  them  if 
we  would. 

As  nearly  as  possible,  there foi*e,  they  have  been  presented 
in  the  same  light  and  garb  in  which  they  appeared  to  their 
unprejudiced  contemporaries — just  as  they  actually  were.  For 
in  no  other  way  would  they  be  likely  to  be  appi'eciated.  The 
best  of  blacksmiths  would  be  regarded  as  a  most  miserable  ar- 
tisan, if  by  any  means  he  should  be  mistaken  for  a  jeweller ; 
and  the  jeweller  would  be  no  otherwise  considered,  should  his 
work  be  tried  by  the  standard  which  tests  the  skill  of  the 
blacksmith.     But  when  each  is  thought  to  be  what  he  really 


PREFACE, 


is,  and  is  judged  accordingly,  it  may  turn  out  that  both  are 
most  excellent  workmen.  So  these  men,  when  rightly  view- 
ed, will  be  perceived  to  be  men  of  God — of  prayer  and  of 
faith,  deeply  imbued  with  the  spirit  of  Christ  and  his  gospel, 
and  by  no  means  wanting  in  intellectual  power  or  personal  im- 
pressiveness.  Else,  whh  the  deficiency  of  their  training  and 
the  disadvantages  of  their  position,  how  could  they  accom- 
plish what  they  did  ? — leaving  no  inconsiderable  permanent 
as  well  as  immediate  impress  upon  the  churches  and  commu- 
nities where  they  preached,  and  upon  the  denomination  to  which 
they  belonged. 

Concerning  the  men  of  the  present  generation,  nothing 
biographical  has  been  attempted  beyond  the  brief  statement  of 
the  general  facts  of  their  outward  histories.  The  readers  of 
their  sermons  will  doubtless  be  able  to  draw  from  them  all 
necessary  individual  characterization — aided  in  some  cases  by 
the  skill  of  the  engraver. 

Considerable  care  has  been  exercised  to  insure  accuracy  of 
statement  and  of  execution.  Especial  attention  has  been 
given  to  dates  ;  and  though  authorities  have  often  differed,  yet 
in  the  case  of  each  date  that  has  been  given,  the  evidence 
seeilied  at  least  so  manifestly  to  preponderate  in  its  favor 
as  to  render  it  reliable.  Some  few  typographical  errors, 
however,  have  occurred  ;  and  it  is  perhaps  too  much  to  be 
hoped  that  entire  accuracy  has  in  other  respects  been  at- 
tained,     la  the  middle  paragraph  of  page    198,    the    dates 


b  PREFACE. 

1^02  and  1828  should  be  1832  and  1838.  A  few  copiof? 
luive  in  the  third  paragraph  of  page  86,  June  27,  1822., 
instead  of  June  29,  1832,  as  it  shoukl  be.  In  addition, 
the  first  word  of  the  twenty  second  line  on  page  140,  in  a 
part  of  the  edition,  is  "  his"  instead  of  its,  as  was  intended. 

Many  friends  have  generously  and  promptly  assisted  in 
the  undertaking,  by  furnishing  documents  and  facts,  without 
which  the  work  would  have  been  much  more  imperfect 
than  it  is  ;  and  they  will  please  to  accept  our  grateful  ac- 
knowledgments. It  should  also  be  stated  that  the  sketch  of 
Mr.  Cheney  was  written  by  the  Rev.  George  T.  Day,  A.  M., 
of  Olneyville,     The  rest  have  a  common  origin. 

September  8,  1852. 


CONTENTS. 

BIOGRAPHICAL  SKETCHES. 

NAME.  ~  PAGE. 

John  Colby, 9 

Joseph  White, 21 

JosiAH  Graves, 56 

George  Lamb, 61 

Timothy  Morse, 71 

Eli  Towne, 85 

Abel  Thornton, 89 

Zachariah  Jordan, 99 

Reuben  Allen, 103 

Daniel  Williams, 127 

]Martin  Cheney, 133 

Maxcy  Whipple  Burlingame, 171 

James  Alexander  IMcKenzie, 195 

Benjamin  Phelon, 246 

Martin  Jenckes  Steere, 256 

Joseph  Whittemore, 276 

HOSEA  QUINBY, 299 

Benjamin  Drown  Peck, 303 

David  Pillsbury  Harriman, 324 

George  Tiffany  Day, 343 

Tappan  Hilton  Bacheler, 369 

Eli  Notes, 380 


S  E  R  i\r  O  N  s 


TITLE. 

SiGiv's  OF  THE  Times, 

The  Resurrection, 

Pastoral  Duties,  etc.. 

Support  of  the  Ministry, 

Only  Way  and  Guide,  etc.. 

Criminal  Prayer, 

An  Appeal  to  Young  Persons, 

Variety  and  Unity  of  the  Church,   J.  Whittemore,        280 

Reflex  Influence  of  Benevolence,    B.  D.  Peck,  306 

The  Desolations  of  Zion,  D.  P.  Harriman,     327 

Christian  Philanthropy,  G.  T.  Day,  346 

Salvation  Conditional,  T.  H.  Bacheler,      371 

Miracles,  E.  Noyes,  384 


AUTHOR. 

PAGE. 

J.  White, 

35 

R.  Allen, 

113 

M.  Cheney, 

146 

M.  W.  Burlingame,  176 

J.  A.  McKenzie, 

200 

B.  Phelon, 

250 

M.  J.  Steere, 

260 

PORTRAITS 


Martin  Chexey, facing  titlepage. 

Reuben  Allen, "  page  1 03 

M.  W.  Burlingame, "  "     171 

Martin  J.  Steere, "  "     259 

Benjamin  D.  Peck, "  "     303 

George  T.  Day, «  "     34:3 

Eli  Noyes, "  "     383 


RHODE    ISLAND 

FREEWILL  BAPTIST  PULPIT. 


JOHN  COLBY. 

Mr.  Colby  was  a  native  of  Sandwich,  N.  H.,  and 
was  born  Dec.  9th,  1787.  His  parents  were  pious, 
and  besides  maintaining  a  respectable  position  in  socie- 
ty, exerted  a  steady  rehgious  influence  over  their  famity. 
His  father,  whose  name  was  Thomas,  was  born  at 
Amesbury,  Mass. ;  and  is  remembered  as  a  man  of 
eminent  worth,  wise  in  council  and  efficient  in  action. 
His  mother  was  a  native  of  Wearc,  New  Hampshire. 
Her  maiden  name  was  Elizabeth  Atwood. 

The  son  seems  to  have  been  the  subject  of  early  and 
abiding  religious  impressions.  He  himself  relates  a  se- 
ries of  juvenile  incidents,  resulting  in  convictions  so  pun- 
gent as  to  cause  him  audibly  to  exclaim,  "Here,  Lord, 
I  am,  do  with  me  as  thou  wilt!"  Of  his  general  char- 
acter and  feelings  at  this  period,  some  idea  may  be 
formed  from  his  grandmother  Colby's  dying  words  to 
him,  and  the  influence  they  had  upon  him.  She  said, 
"  John,  you  have  been  a  good  boy  to  me ;  and  now  all 
I  require  of  you  is  to  love  the  Lord !"  "  These  words," 
he  adds,  "reached  my  soul,  and  the  requirement  I 
never  for2;ot." 

When  he  was  fifteen  years  of  age,  his  parents  re- 


10  J  O  H  -X     C  O  L  B  Y  .  • 

moved  lo  Billymoiul,  now  Sutton,  ^'t.  Soon  after  thi?, 
he  \v;is  persuaded  to  attend  a  dance,  but  paid  dearly 
lor  it  in  bitter  reflections.  When  nearly  eighteen,  a 
revival  commenced  in  the  neighborhood ;  and  during  its 
progress,  he  professed  himself  a  Christian.  But  the 
change  was  not  so  sudden  as  in  many  cases.  He  says, 
"  I  have  often  thought  if  my  change  had  been  as  con- 
spicuous to  me  as  that  of  some,  who  can  tell  the  hour 
and  the  very  spot  where  they  were,  when  their  sins  hkc 
mount  n  ins  were  removed  from  them,  and  the  effulgent 
rays  of  the  glory  of  God  shined  in  and  filled  their  souls, 
I  might  have  tlu'own  away  many,  perhaps  one  half,  of 
the  real  christians  of  the  world,  because  they  could  not 
tell  such  an  experience  as  myself."  About  a  month 
after  he  became  satisfied  of  his  conversion,  he  was  bap- 
tized, and  joined  the  Freewill  Baptist  church  in  the 
place. 

It  wns  not  long  before  he  began  to  be  impressed  with 
a  conviction  that  he  ought  to  enter  the  ministry.  This 
he  for  a  long  time  most  strenuously  resisted.  He  could 
not  bear  that  it  should  be  said,  "John  Colby  is  setting 
out  to  be  a  preacher."  Moreover,  his  father  could  not 
well  dispense  with  his  assistance,  during  the  remaining 
years  of  his  minority.  These  considerations  excited  a 
conflict  of  feeling  which  lasted  for  upwards  of  two  years  ; 
and  was  often  so  po\verlul  as  to  deprive  him  of  appetite, 
and  cause  him  to  adopt  lor  himself  the  words  of  the 
prophet,  "  O,  that  I  had  in  the  wilderness  a  lodging 
place  of wa3iaring  men!"  In  the  mean  time,  heat- 
tended  school  the  winter  after  he  was  twenty ;  and  the 
ensuing  winter  was  a  student  of  the  Academy  at  Peach- 
am — which  he  thouirht  was  like  Jonah  iroins;  to  Tarsh- 


BIOGR  APH  Y.  11 

ish  when  he  should  have  gone  to  Nmevah.  At  length 
he  informed  the  church  of  his  feehngs,  and  was  at  once 
commended  as  preacher.  He  was  now  in  liis  twenty 
second  year. 

His  mental  struggles  at  once  ceased,  and  he  declares 
that  he  felt  as  if  "  in  a  new  world."  But  after  preach- 
ing for  a  short  time,  to  very  general  acceptance,  an  ap- 
parent failure  in  an  attempt  to  preach  produced  so  great 
a  depression  of  feeling  that  he  was  tempted  to  commit 
suicide.  Recovering  from  this,  he  pretty  soon  com- 
menced preparations  for  a  tour  to  Ohio.  'His  friends 
quite  earnestlv  remonstrated  ;  but,  feeling  that  God  re- 
quired it  of  him,  he  was  firm  in  following  his  convic- 
tions of  duty.  The  journey  was  commenced  Nov.  lOth, 
1809,  and  on  the  30th  of  the  same  month  he  was  or- 
dained, as  an  evangelist,  at  Springfield,  Vt.  This  jour- 
ney'- was  performed  on  horse-back,  and  occupied  eight 
months.  He  traveled  through  portions  of  Vermont, 
New  York,  Pennsylvania,  Ohio,  and  Indiana,  preaching 
nearlv  every  day  as  he  went.  The  longest  stay  at  any 
one  place  was  in  central  Pennsylvania,  where  quite  a 
revival  followed  his  labors.  In  other  places  some  good 
results  were  manifest. 

Upon  his  return,  Mr.  Colby  commenced  preaching, 
almost  daih",  in  the  vicinity  of  his  father's  residence, 
A  precious  and  powerful  revival  soon  commenced  and 
spread  through  most  of  the  adjoining  towns.  One  re- 
sult of  this  revival  was  that  two  small  churches  in  the 
town  were  induced  to  unite  in  a  single  and  more  effi- 
cient organization.  A  large  number  in  Sutton,  Lyndon, 
Burke,  Wheelock,  and  other  places  were  baptized. 
These  labors  lasted  about  six  months ;  when  he  went 


12  JOHN    COLBY. 

to  Sandwich,  N.  H.,  where  near/y  a  hundred  were  con- 
verted, and  baptized  by  himself  and  others.  The  ensu- 
ing four  months  were  mostly  spent  in  Tamworth,  Eaton, 
Sandwich,  Lisbon,  Centre  Harbor,  Meredith  and  Moul- 
tonborough.  In  all  of  these  places  more  or  less  of  revi- 
val was  enjoyed,  and  many  were  baptized.  The  re- 
formation was  especially  powerful  in  Meredith,  and  Ea- 
ton. In  November,  he  went  to  Montville,  Maine,  where 
an  almost  astonishing  revival  very  soon  commenced. 
Before  February,  he  himself  had  baptized  eighty-eight 
of  the  conv'erts. 

Returning  home,  he  endeavored  to  persuade  the  peo- 
ple of  Sutton  to  build  a  meeting-house.  Finding  them  re- 
luctant to  the  work,  and  having  "  something  of  property 
on  hand,"  he  concluded  to  build  it  himself.  He  ac- 
cordingly bought  a  site,  contracted  for  the  lumber,  and 
engaged  a  workman  to  finish  the  outside  by  the  first  of 
June.  Then  leaving  an  appointment  to  preach  in  it  the 
last  sabbath  of  June,  he  started  for  Rhode  Island.  He 
did  not,  however,  at  this  time,  go  farther  than  Provi- 
dence, and  returned  in  a  few  days.  The  meeting-house 
was  not  entirely  finished  until  about  two  years  after  it 
was  commenced.  At  last,  when  it  was  completed,  he 
says,  "I  have  taken  more  satisfaction  in  seeing  my 
property  laid  out  in  building  a  house  to  worship  God 
in,  than  any  old  miser  ever  did  in  filling  up  bags  with 
silver  and  gold." 

After  visiting  and  preaching  in  a  number  of  places  in 
Vermont,  New  Hampshire  and  Maine,  mostly  where  he 
had  preached  before,  he  again  set  out  for  Rhode  Island. 
Tarrying  two  or  three  weeks  in  Boston,  he  arrived  at 
Providence  about  the  first  of  September.     Thursday, 


SlOGltAPHY.  13 

September  10th,  he  went  to  Burrillville,  and  preached 
in  the  evenino-.  This  was  the  beginning  of  a  series  ot" 
meetings  in  this  and  the  adjacent  towns,  which  continu- 
ed with  but  httle  interruption,  during  the  entire  autumn 
and  winter.  A  revival  ahiiost  immediately  commenced , 
and  progressed  with  astonishing  rapidity  and  effecr. 
Card  players  abandoned  then-  practices  and  came  and 
burned  thek  cards  in  the  presence  of  the  preacher,  lov- 
ers of  the  ball-room  became  lovers  of  the  christian  as- 
sembly, and  gi-ey-hahed  captains  and  justices  for  the 
.tirst  time  acknowledoed  their  allegiance  to  God  and 
tearfull}'"  sought  the  great  captain  of  salvation.  As  a 
result,  a  Freewill  Baptist  church  was  formed,  Decem- 
ber 15th,  1812;  being  the  fiist,  and  for  a  number  of 
years  the  only  one  of  the  denomination  in  the  State. 

Soon  after  this,  Mr.  Colby  made  a  short  tour  into 
Connecticut,  going  as  fir  as  Hartford.  On  his  return, 
his  money  failed  him,  and  at  one  toll-gate  he  gave  the 
keeper  his  handkerchief,  and  at  another,  his  h3^mn  book. 
He  remained  in  Rhode  Island  until  the  eiglith  of  March, 
preaching,  as  usual,  several  times  a  week ;  though  some 
of  the  time  his  health  was  so  poor  that  he  was  compel- 
led to  keep  his  bed  a  part  of  the  day.  At  one  time, 
death  seemed  so  near  that  he  chose  a  preacher,  text, 
etc.,  for  his  funeral ;  and  at  one  of  the  meetings  prayed 
that  some  of  the  young  men  might  be  converted,  to  be- 
come his  bearers  if  he  should  die.  He  says  :  "  The  Lord 
heard,  and  immediately  answered  the  petition.  Four 
young  men  were  immediately  converted  to  God." 

From  this  time  his  health  almost  continually  declined, 
and  yet  he  kept  constantly  visiting  among  the  churches. 
Even  when  compelled  to  keep  his  bed  a  portion  of  tlie 
2* 


14  JOHN    COLBY. 

day,  he  still  persisted  in  traveling  and  preaching,  at- 
tending "  sometimes  six,  sometimes  ten,  and  sometimes 
twelve  meetings,  in  a  week."  Feeble  as  he  was,  he 
performed  no  less  than  seven  journeys  between  Rhode 
Island  and  various  portions  of  Vermont,  New  Hamp- 
shire and  Maine,  during  the  three  years  ending  Decem- 
ber, 1815  ;  and  by  his  earnestness  and  fidelity  an  almost 
continuous  revival  was  kept  up  in  most  of  the  places 
where  he  labored.  In  Rhode  Island,  the  revival  scarce- 
ly abated  for  three  j^ears.  During  the  summer  of  1814, 
he  made  a  short  trip  at  sea,  visiting  and  preaching  on 
some  of  the  islands  at  the  east,  on  the  coast  of  Maine. 
The  effect  upon  his  health  was  such,  that  he  repeated 
the  voyage  in  the  autumn  of  the  ensuing  year,  with 
even  a  better  result  than  before.  But  still  it  was  only 
transient.  Consumption  was  fast  hastening  him  to  the 
grave. 

During  the  winter  of  1815-16,  the  first  edition  of  his 
autobiography  was  published — a  book  that,  without 
literary  pretension  or  merit,  has  passed  through  several 
editions,  and  been  eagerly  read  by  thousands.  It  is  the 
only  production  that  he  ever  published. 

The  gi'eater  portion  of  the  following  summer  was 
spent  at  Eastport,  Maine,  and  some  of  the  small  islands 
in  the  vicinity.  Here  another  extensive  revival  was  en- 
joyed which  included  among  the  converts  some  of 
the  first  men  of  the  place  for  respectabilty  and  social 
standing.  He  organized  a  small  church — the  first  of 
the  denomin;ition  in  those  parts.  But  even  from  this 
place  he  made  a  short  visit  to  Rhode  Island  in  the  early 
part  of  the  summer.  As  winter  came  on,  his  disease 
increased  in  violence,  and  he  returned  again  to  Rhode 


BIOGRAPHY.  15 

Island.  Consulting  Dr.  Gano,  then  the  pastor  of  the 
first  Baptist  church  in  Providence,  he  resolved  on 
spending  the  winter  at  the  south.  But  before  his  pre- 
parations were  completed,  navigation,  was  obstructed, 
and  he  remained  with  Dr.  Gano  the  most  of  the  winter. 
In  March,  he  went  as  far  as  New  York,  but  growing 
worse,  returned  to  Rhode  Island,  and  eventually  to  his 
father's  in  Vermont. 

"  The  first  week  in  June,  1817,"  he  says,  "  it  was 
evident  I  was  failing  faster  than  usual ; "  and  after 
enumerating  a  number  of  increasingly  alarming  symp- 
toms, adds,  "  nor  do  I  believe  1  could  have  continued 
in  the  body  four  weeks  longer  and  perhaps  not  one,  had 
not  the  Lord  appeared.  His  father,  having  attended" 
a  quarterly  meeting,  spoke  to  him  of  the  excellent  sea- 
son there  enjoyed,  and  mentioned  the  ministers  who 
were  in  attendance.  "  They  were,"  says  the  son, 
"  men  with  whom  I  was  well  acquainted,  men  who  had 
been  made  near  to  me.  I  passed  the  night  in  silent 
meditation,  thinking  over  the  goodness  of  God  to  me,  etc. 
I  also  reflected  how  I  had  tried  means  (which  I  consid- 
er is  every  one's  duty)  to  regain  my  health,  by  following 
the  directions  of  one,  and  another,  but  that  I  had  never 
followed  the  directions  of  the  apostle  James — '  Is  any 
among  you  sick,'  etc.  My  mind  had  been  much  exer- 
cised on  this  subject  for  some  time,  and  now  I  resolved 
to  put  it  into  practice."  He  mentioned  the  matter  to 
his  father,  who  agi'eed  to  go  and  invite  the  attendance 
of  the  ministers  he  desired.  "  While  he  was  preparing, 
the  very  ones  I  had  selected  came  on  purpose  to  pray 
for  my  life,  as  they  informed  me.  This  visit  they 
agreed  upon  the  day  before   at  the   quarterly  meeting. 


16  JOHN    COLBY. 

They  soon  began  to  pray  to  the  Lord,  and  his  cars  I 
l>eUev'e  were  open  to  theh  prayers.  I  felt  the  power 
and  the  sphit  of  the  Lord  God  upon  me,  and  before 
they  had  done  praying,  every  pain  of  body  left  me.  I 
cannot  say,  as  was  said  of  one  in  Scripture,  'that  he 
was  whole  from  that  hour,'  but  I  believe  I  began  to 
amend  from  that  hour.  It  appeared  to  me  that  my  dis- 
order was  routed,  my  lungs  in  some  measure  relieved, 
that  I  breathed  much  easier,  and  that  my  cough  began 
to  abate.  But  as  I  had  been  a  long  time  declining,  I 
must  reasonably  expect  to  be  a  long  time  recovering." 
In  Sept.  he  started  for  the  south,  and  arrived  at  Nor- 
folk, Va.,  Oct.  31st.  The  ensuing  sabbath  he  preach- 
<ted  for  the  Baptist  church  in  that  place.  During  the 
week  following  his  health  appeared  fast  to  decline.  He 
however  requested  on  the  next  sabbatli  to  be  conveyed 
to  the  meeting  house,  that  he  might  preach  once  more. 
He  spoke  about  three-lburths  of  an  hour,  and  at  the 
close  of  the  services  was  led  out  of  the  pulpit.  He  then 
selected  a  spot  where  he  desired  to  be  buried,  and  was 
carried  to  the  house  of  Dea.  Fauquier,  where  he  was 
staying,  and  wliich  he  never  left  again  until  he  died, 
Nov.  28,  1817.  "  The  name  of  Jesus  hung  upon  his 
lips  while  able  to  speak  of  his  goodness,  and  he  ceased 
not  to  recommend  him  to  all  who  came  around  his  bed, 
till  his  voice  became  mute  in  death." 

Thus  lived  and  died  John  Colby.  So  far  as  the  im- 
mediate conversion  of  sinners  is  concerned,  few  have 
ever  been  more  successful.  It  appears  from  a  manu- 
script left  among  his  papers  that  from  Aug.  12,  1810,  to 
Nov.  28,  1816,  he  baptized  six  hundred  and  forty  per- 
sons.    Many  others  converted  under  his   labors  were 


ADDRESS.  17 

baptized  by  others.  Some  of  them  have  become  minis- 
ters, and  thus  are  handing  his  influence  down  to  fu- 
ture generations.  In  appearance,  he  is  said  to  have 
been  genteel,  in  conversation  affable  and  polite,  and  in 
preaching  most  thoroughly  and  persuasively  in  earnest. 

Being  entirely  accustomed  to  purely  extemporaneous 
speaking,  and  possessing  a  peculiary  solemn  and  im- 
pressive manner  of  delivery,  no  reported  sermon  could 
give  any  adequate  idea  of  his  pulpit  power.  Nor  is 
any  specimen  of  his  pulpit  efforts  known  to  exist.  The 
nearest  approach  to  it,  is  the  following  conclusion  of  a 
sermon  at  the  luneral  of  a  freemason,  reported  by  him- 
self. It  was  delivered  without  opportunity  for  previous 
preparation  ;  and  though  devoid  of  polish,  manifests  no 
little  facility  in  drawing  instruction  from  local  circum- 
stances. Having  addressed  the  different  classes  of  rel- 
atives, he  lastly  addressed  the  freemasons: 

"  I  told  them,  as  I  was  not  a  Mason  myself,  it  could 
not  be  expected  that  I  was  a  suitable  person  in  every 
respect,  to  address  them  on  the  solemn  occasion.  1 
then  spake  to  them,  something  in  the  following  manner  : 
Notwithstanding  your  high  claim  to  a  secret,  which  for 
ages  has  been  kept,  or  withheld  from  the  world  ;  which 
you  say  was  first  communicated  by  God  himself,  to 
Enoch,  in  a  vision,  in  which  he  beheld  a  ti"iangular  plate 
of  gold,  most  brilliantly  enlightened,  upon  which  were 
some  c;haracters,  which  he  received  a  strict  injunction 
never  to  pronounce ;  and  in  commemoration  of  which 
wonderful  vision,  they  say  he  built  a  temple  under 
ground,  and  dedicated  it  to  the  Lord — that  he  also 
built  in  it  nine  arches,  one  below  another,  and  in  the 
ninth,  or  lowermost  arch,  fixed  a  triangular  plate  of  gold, 


18  JOHN    COLBY. 

in  imitation  of  that  shown  to  liim  in  the  vision,  and  upon 
which  he  engraved  the  same  inefial^le  characters,  which 
God  had  shown  him  ;  tliat  he  did  this,  to  preserve  those 
sacred  characters,  from  the  universal  destruction  then 
impending,  the  flood ;  and  that  the  Lord  when  he  spake 
to  Moses  on  tlie  mount  gave  him  the  true  pronunciation 
of  his  sacred  name,  which  he  told  him  sliould  be  found, 
by  some  of  his  descendants,  engi-aven  on  a  plate  of  gold, 
alluding  to  the  one  that  Enoch  had  connected  in  the 
ninth  arch  of  his  temple ;  and  that  accordingl}',  when 
Solomon,  the  wisest  of  princes,  built  the  temple  in  Je- 
rusalem, it  so  happened  that  the  stone  which  lay  over 
the  mouth  of  the  uppermost  arch  was  removed  ;  and 
that  three  of  Solomon's  grand  master  architects  de- 
scended and  made  a  discovery  of  the  plate  of  gold, 
and  immediately  conveyed  the  sacred  treasure  to  king 
Solomon  and  the  king  of  T3're,  who  was  then  with 
liim,  they  being  the  only  two  on  earth  who  understood 
the  sacred  characters,  and  could  pronounce  the  sacred 
NAME  ;  that  thus  thev  communicated  those  sacred  chai*- 
acters,  with  their  knowledge  of  his  name,  to  each  other  ; 
and  that  so  it  has  been  handed  down  from  generation  to 
generation,  to  the  present  day ;  and  that  this  is  the 
secret,  which  you  sa}',  is  preserved  in  the  hearts  of  sin- 
cere Masons — O,  my  respected  friends !  if  these  tilings 
jire  so,  and  Masonry  in  its  origin  was  so  sacred,  and 
its  professors  the  wisest  and  best  of  men,  I  would  to 
God,  that  professors  of  Masonnj,  in  these  modern  days, 
were  more  engaged  to  imitate  the  pious  examples  of 
their  ancestors:  that  like  Enoch,  you  might  '\^'alk  with 
God ; '  and  like  Moses  '  clioose  rather  to  suffer  afflic- 
tion with  liis  people,  than  to  enjoy  the  pleasures  of  sin 


ADDRESS.  19 

Jbr  a  season ; '  and  like  Solomon,  choose  that  wisdom 
which  is  from  above,  which  is  first  pure,  then  peacea- 
ble, gentle,  and  easy  to  be  entreated,  full  of  mercy 
and  good  fruits,  without  partiality  and  without  hypoc- 
risy. May  I  not  be  permitted  to  ask  j^ou,  what  advan- 
tage 5'ou  expect  to  derive,  from  your  superior  knowl- 
edge in  these  theoretical  matters,  in  the  solemn  hour  of 
death,  and  at  the  _gi-eat  day  of  assize?  Let  me  remind 
you,  that  you  will  stand  in  need  of  something  more  sub- 
stantial, permanent  and  lasting.  Yea,  you  wall  stand 
in  need  of  a  more  extensive  knowledge  of  eternal  things, 
than  that  which  you  can  gain  of  creatures.  Having  this 
information,  you  might  then  say,  as  Paul  did  on  another 
■occasion,  (thouoh  not  exactly  using  his  words)  'the 
knowledge  which  I  have  received,  I  received  it  not  of 
man  ;  neither  was  I  taught  it  by  man,  but  by  the  reve- 
lation of  JESUS  CHRIST.'  O  let  it  be  remembered,  that 
the  sacred  volume  informs  us,  that  at  his  blessed  name, 
every  knee  shall  bow,  and  every  tongue  confess,  etc. 
O  the  excellency  of  the  hioidedge  of  Christ.  How  far 
do(th  he  excel  Enoch,  in  glory — Moses,  in  meekness — 
and  Solomon,  in  wisdom?  For  in  him  are  hid  all  the 
treasures  of  wisdom  and  knowledge.  'For  it  hath 
pleased  the  Father,  that  in  him  should  all  fulness  dwell.' 
And  he  invites  j^ou  to  learn  of  him,  who  is  meek  and 
lowly  in  heart,  and  promises  that  you  shall  find  rest  to 
your  souls.  If  you  are  ever  so  happy  as  to  have  a  real 
view  of  Christ,  you  will  not  wonder  that  the  ancient 
spouse  said,  '  He  is  the  chiefest  among  ten  thousands, 
and  altogether  lovely.'  Let  me  also  remind  j'-ou  of 
what  he  hath  said  by  his  servant  John,  Rev.  ii.  17: 
'To  him  that  overcometh,  will  I  give  to  eat  of  the  hid- 


"20  JOHN    COLBY. 

den  manna,  and  will  give  him  a  white  stone,  and  in  the 
stone  a  new  name  written,  which  no  man  knoweth,  sav- 
ing he  that  rcceivelh  it?'  Here  is  an  hcavenh'^  secret, 
which  has  been  hid  from  the  wise  and  prudent,  in  all 
ages  of  the  world,  and  revealed  to  the  babes  of  the 
kingdom  of  God ;  and  none  know  it,  saving  them  that 
receive  it.  For  the  world  by  its  wisdom,  has  never 
found  out  God. 

"  Again,  when  I  turn  my  e3'es  to  the  company  of 
saints  I  behold  a  blessed  mark  fixed  on  them ;  a  signal 
by  which  they  may  know  each  other.  '  Him  that  over- 
cometh,  will  I  make  a  pillar  in  the  temple  of  my  God, 
and  he  shall  go  no  more  out ;  and  I  will  write  upon 
him  the  name  of  my  God,  which  is  New  Jerusalem, 
which  Cometh  down  out  of  heaven  from  my  God:  and 
I  will  write  upon  him  my  new  name.' — Rev.  iii.  12. 
This  will  be  a  sufficient  mark,  to  distinguish  this  happy 
company  from  all  others.  As  I  was  closing  the  address, 
casting  my  eyes  on  the  coffin,  which  sat  before  me  on  a 
table,  and  seeing  an  open  bible,  a  square  and  com- 
passes, a  sword  and  a  hat,  all  lying  on  the  lid  of  the 
coffin,  I  dropped  my  hand  on  the  bible,  and  said :  '  and 
finally,  may  3^ou  tal^e  the  word  of  God,  for  the  man  of 
your  counsel,  and  [touching  the  s(fiare\  square  your  lives 
by  the  same;  [touching  the  compasses] — then  you  will  be 
enabled  rightly  to  divide  your  time;  [touching  the  sword] 
— and  having  the  sword  of  the  Sjfirit,  you  will  be  ena- 
bled to  cut  your  way  through  the  opposition  of  this  vain 
world ;  [touching  the  //«/] — and  finally  arrive  in  glory, 
where  you  will  wear  a  crown,  that  will  far  exceed  all  the 
crowns  that  earthly  monarchs  wear.  May  it  be  your 
happy  portion,  for  the  Redeemer's  sake  !     Amen." 


JOSEPH  WHITE. 

Joseph  White  was  born  in  Standish,  Maine,  May 
'2i,  17S9.  That  portion  of  the  country  was  then  quite 
new — the  town  having  been  incorporated  but  four  years 
before  ;  and  his  parents  lived  remote  from  neighbors. 
His  educational  facilities  were  therefore  very  limited. 
He  himself  speaks  of  his  lack  of  an  early  education. 
And  yet,  the  extent  of  his  general  knowledge,  and  the 
accuracy  with  which  he  spoke  and  wrote,  in  after  life, 
evince  that  he  must  have  made  a  very  diligent  use  of 
such  intellectual  advantages  as   were  within  his  reach. 

His  moral  training,  however,  was  not  so  much  neg- 
lected. His  parents  gave  him  much  good  instruction  ; 
and  it  does  not  appear  that  he  ever  became  addicted 
to  any  open  vices,  or  immoral  habits.  Indeed,  when 
"but  thirteen  years  of  age,  he  was  in  the  habit  of  going 
into  secret  places  to  pray ;  and  even  at  a  much  earher 
period,  he  seems  to  have  been  a  very  thoughtful  and 
serious  bo}-.  But  he  did  not  fully  decide  to  relinquish 
youthful  pleasures  and  become  a  Christian,  until  he  was 
nearly  twenty  ;  when  he  sought  and  found  the  pearl  of 
great  price,  made  a  public  profession  of  religion,  was 
baptized,  and  became  connected  with  the  Freewill 
Baptist  church. 

Like  most  of  those  whom  God  counts  worthy  and  se- 
lects for  that  office,  his  conversion  w^as  soon  followed 
In'  a  deep  and  abiding  conviction,  that  he  ought  to  enter 
the  sacred  ministry.  This  occasioned  him  some  severe 
trials,  and  for  a  time  he  shrank  from  the  responsibility  ; 
3 


22  J  O  S  E  P  H    W  H  I  T  E  . 

but  at  length,  with  much  sclt-distrust,  he  commenced 
the  work.  For  several  years  he  preached  mostly  in  his 
native  town  and  the  more  immediate  vicinity.  Though 
we  have  little  account  of  this  period  of  his  life,  and  no 
mention  is  made  of  any  particular  revival  at  that  time 
resulting  from  his  labors,  yet  it  appears  that  his  char- 
acter and  ability  won  for  him  a  very  high  degree  of  re- 
spect, as  a  man,  a  Christian  and  a  minister. 

Earh'^  in  Ma}'',  1815,  he  started  for  Rliode  Island  ; 
and,  after  preaching  at  several  places  by  the  way,  ar- 
rived at  Burrillville  about  the  middle  of  the  month. 
Colby,  who  was  then  there,  greeted  him  with  jo\-ful  and 
affectionate  cordialit}^  He  remained  in  the  State  some 
tlu-ee  months — preaching  at  Burrillville  and  several  oth- 
er places,  with  manifest  success.  In  a  concise  journal 
which  he  kept,  he  names  the  different  meetings  he  at- 
tended, and  the  texts  from  which  he  preached.  But 
few  days  passed  in  which  he  was  not  engaged  in  some 
public  religious  service.  What  is  sowewhat  remarka- 
ble, and  perhaps  but  too  peculiar,  is  that  whenever  he 
had  what  he  calls  "  a  tr^'ing  time,"  as  well  as  when  he 
enjoyed  "  a  glorious  season,"  he  adds  an  expression  of 
thankfulness.  Hence  it  appears,  that  with  Paul,  he 
l^oth  knew  how  to  abound,  and  how  to  be  abased,  and 
that  in  ever3"thing  he  gave  thanks  ;  believing  the  divine 
])romise  tliat  all  things  work  together  for  good  to  them 
who  love  God.  Hr;  remained  in  Rhode  Island  until  the 
last  of  vScpleml)er,  and  with  several  other  ministers  at- 
tended an  infJnmalquarterl}'  meeting,  (sec  page  63,)  at 
Burrillville,  on  Sunday  the  twenty-fourth  of  Septem- 
ber—the disastrous  storm,  remembered  in  those  parts 
as  "  the  great    gale."  having  prevented  aiiv  meeting  on 


BIOGRAPHY.  "^Xi 

the  previous  clay.  Immediately  after  this,  he  went  to 
Maine,  where  he  spent  the  winter  ;  and  where  he  was 
ordained,  at  a  Yearly  Meeting,  held  at  Fort  Hill,  inGor- 
ham,  November  4,  1S15. 

In  the  following  March,  he  returned  to  Ilhode  Island, 
and  remained  there  until  the  first  of  June.  During 
this  visit,  he,  in  company  with  Colby,  enjoyed  an  inter- 
esting interview  with  Gov.  Jones,  then  the  chief  magis- 
trate of  Rhode  Island.  He  had  invited  them  to  his 
house,  and  entertained  them  in  a  manner  which  con- 
vinced them  that  he  was  an  humble  Christian.  Among 
other  things,  he  said  that  he  enjoyed  himself  better  with 
a  few  of  his  Christian  brethren  in  a  prayer  meeting, 
than  when  engaged  in  the  affairs  of  state.  This  led 
Mr.  White  to  observe  that  God  would  bless  the  State  ; 
thinking,  probably,  that  a  commonv>ealth  which  would 
select  so  pious  a  man  for  its  chief  executive,  would  al- 
so be  likely  to  observe  the  principles  of  righteousness 
and  rehgion,  in  the  management  of  its  affairs — and  thus 
receive  the  divine  blessins^. 

On  the  sixth  of  June,  he  was  present  at  Concord, 
New  Hampshire,  at  the  inauguration  of  Gov.  Plummer. 
While  here,  he  visited  the  State  prison,  and  was  deep- 
h"^  affected  in  beholding  men  suffering  the  penalties  of 
their  crimes.  He  also  attended  the  session  of  the  New 
Hampshire  Yearly  Meeting,  which  was  held  a  few  days 
later,  at  Andover.  A  short  time  after  this,  he  v.^as 
preaching  in  Greenfield,  New  Hampshire,  during  a  se- 
vere and  long  continued  drouth.  On  one  occasion  he 
prayed  earnestly  in  public,  that  God  would  send  rain. 
The  next  day  it  rained,  and  this  circumstance  excited 
no  little  interest  in  the  community.     Many  of  the  pec- 


»ft  JOSEPH    WHITE. 

pie  were  strongly  inclined  to  what  is  now,  perhaps,  re- 
garded as  ultra-calvinism,  and  became  somewhat  dis- 
turbed by  the  introduction  of  the  doctrine  of  free  grace, 
by  a  man  whose  prayers  seemed  to  be  so  speedily  and 
graciously  answered.  Even  the  minister  thought  it 
necessary  to  confront  him.  He  commenced  the  attack 
by  asking  questions,  giving  no  opportunity  fijr  ]Mr.  White 
to  reply,  and  ended  by  condemning  him  for  not  reply- 
ino;.  Mr.  White  remarked  that  he  thoucrht  him  much 
like  the  general  ideas  of  his  doctrine  ;  as  by  it  sinners 
are  told  to  repent,  and  then  are  told  that  they  cannot  re- 
pent, and  next  that  they  will  be  damned  it  they  do  not. 

He  made  a  third  visit  to  Rhode  Island,  toward  the 
latter  part  of  the  summer,  and  remained  there  some 
two  months.  He  states  that  during  this  time,  he  en- 
dured many  severe  temptations  ;  but  these  onh'  caused 
him  the  more  implicity  to  rely  upon  the  divine  assist- 
ance, and  the  cause  still  prospered  in  his  hands. 

His  labors  had  been  so  acceptable  and  useful  to  the 
churches  in  his  native  State,  that  there  had  lonsf  been 
an  anxious  desire  that  he  should  S2:)end  more  time  among 
them.  Acceding  for  a  time  to  this  desire,  he  preached 
for  some  eighteen  months  in  Standish,  Raymond,  Gor- 
ham,  Otisfield,  Windham,  Hebron,  Buckfield  and  oth- 
er adjacent  towns.  As  almost  eveiywherc  else,  where 
lie  labored,  he  met  with  no  inconsiderable  success. 
The  cause  prospered  and  the  cliurches  were  strength- 
ened. And  yet,  "  there  were,  in  tliose  days,"  says  the 
Rev.  Joseph  FuUonton,  "  as  there  have  often  been 
since,  some  self-confident,  licady,  high-minded,  talka- 
tive, forward  individuals,  who  professed  to  be  friends 
of  Christ,  but  were  as  ignorant  of  spiritual  things  as 


BIOGRAPHY,  ii6 

Nicodemus  of  the  new  birth,  and  as  bhnd  to  a  proper 
discernment  of  what  related  to  the  interests  of  truth  as 
Bunyan's  old  Mrs.  Bats-eyes."  In  a  few  instances, 
these  occasioned  some  slight  vexation  and  trouble. 

A  little  previous  to  the  death  of  Colby,  in  1817,  Mr. 
White  was  urgently  solicited  by  him  to  re-visit  Rhode 
Island.  Accordingly,  in  the  spring  of  1818,  he  return- 
ed to  that  State.  Previously  to  this,  however,  he  had 
been  engaged  in  a  quite  extensive  revival  in  the  south- 
ern part  of  Parsonsfield,  Maine.  How  long  he  remained 
in  Rhode  Island  at  this  time,  it  is  difficult  to  determine. 
It  appears  that  during  a  laige  part,  if  not  nearly  the 
whole,  of tlie  years  1819-20  he  was  in  Maine;  preaching 
in  those  places  where  he  labored  two  years  before,  and 
also  in  Gra}'',  Poland,  New  Gloucester,  Minot,  Danville, 
Buxton,  Starks,  Hartford  and  Sumner.  But  a  very 
large  portion  of  the  remainder  of  the  time,  up  to  the 
latter  part  of  1826,  was  spent  in  Rhode  Island.  Dur- 
ing this  period,  lie  made  tliat  his  home  and  the  center 
of  his  operations.  He  indeed  made  several  brief  visits 
to  Maine  and  New  Hampshire  in  the  time  ;  and  during 
one  of  them,  in  the  spring  of  1821,  he  was  married  to 
Catharine  Lcavitt,  of  Standish.  They  had  been  mar- 
ried scarcely  more  than  a  year,  when  her  health  failed. 
He  carried  her  back  to  her  native  place,  where  she  died, 
December*  11,  1822.  Her  dceath  was  noticed  by  the 
Rhode  Island  Quarterly  Meeting,  and  a  tribute  to  her 
memory  is  left  upon  its  records.  She  left  a  son  four 
months  old.  Mr.  White's  domestic  feelings  were  very 
strong,  and  die  loss  of  his  wife  deeply  affected  him. 


*See  the  Religimis  Informer  for  April,  1823.  page  63. 
3* 


SB6  JOSEPH    WHITE. 

For  some  time  he  was  oppressed  with  a  feeling  of  ex- 
cessive lonchness. 

The  following  scraps  from  his  pen,  will  give  some 
idea  of  liis  spirit  and  sympathies  previous  to  this  time. 
Under  date  of  May  1,  1818,  and  when  in  Rhode  Island, 
he  says  :  "  O  Lord  God,  I  could  write  bitter  things 
against  myself.  O  Lord,  deliver  me  from  sin,  in  all  its 
detestable  appearances,  and  save  my  soul  from  hell ! 
But  if  I  should  come  short  of  thy  glory  at  last,  I  ac- 
knowledge that  thou  art  good  and  thy  mercy  endures 
forever.  O  that  I  could  praise  thee  as  I  ought,  and  do 
some  good  in  the  world."  August  13,  of  the  same  year, 
he  writes  :  "  I  find  some  besetting  sins,  such  as  '  the 
lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of 
life,'  which  take  great  advantage  of  my  soul.  O  that 
God,  who  called  me  from  darkness  into  his  marvellous 
light,  to  reveal  his  Son  in  me,  would  give  me  the  vic- 
torjs  or  my  poor  soul  must  perish  in  the  wreck  caused 
by  self  and  pride  !  O  thou  holy  and  just  and  wise, 
make  bare  thy  holv  arm  in  my  deliverance,  and  make 
way  for  my  escape  tor  Christ's  sake  !  " 

In  1820,  a  second  Freewill  Baptist  church  was  or- 
ganized in  Rhode  Island,  at  Greenville,  in  the  town  of 
Smithfield;  and  which  prospered  "  under  the  cai-e" — 
as  it  was  then  phrased — of  Mr.  White,  so  that  at  the 
organization  of  the  Rhode  Island  Quarterly  Meeting  in 
October,  1821,  it  numbered  one  hundred  and  forty-four 
members.  Mr.  White  presided  at  the  organization  of 
the  Quarterly  Meeting  ;  and  at  that  time  assisted  in  the 
ordination  of  the  first  minister  of  the  denomination  that 
was  ordained,  as  such,  within  the  State.  He  was  also 
present  at  eighteen  of  the  first  twenty-one  quarterly 


BIOGRAPHY.  S^ 

.sessions — at  nine  of  which  he  presided.  At  its  organ- 
ization, this  body  consisted  of  but  three  churches  ;  and 
at  the  end  of  this  time,  October,  1826,  it  contained  ten. 
His  name  occurs  upon  ahnost  every  page  of  its  pre- 
vious records,  and  in  such  connections  as  to  evince  that 
his  fideht}^  and  judicious  zeal  contributed  not  a  httle  to 
this  early  prosperity.  In  a  time  of  apparent  declension, 
we  find  him  successfully  encouraging  the  conference, 
by  the  earnest  exhibition  of  his  trust  in  "  Christ  as  our 
only  hope" — uTespective  of  appearances  ;  at  another 
time,  preventing  the  storm  that  for  a  moment  threaten- 
ed to  overwhelm  the  conference  with  the  bitterness  o\ 
personal  difficulties  ;  at  another — once  and  again — the 
chairman  of  a  committee  to  settle  a  difficulty  which 
threatened  the  existence  of  one  of  the  churches  ;  at  still 
another,  the  chairman  of  a  committee  to  secure  an  act 
of  incorporation  from  the  legislature  ;  several  times,  giv- 
ing accounts  of  visits — sometimes  to  one  of  the  distant 
churches  in  the  interior  of  Connecticut,  at  one  time  to 
the  Vermont  Yearly  Meeting,  and  at  other  times  to  other 
places  ;  and  frequently,  reporting  revivals  and  additions 
to  the  churches  under  his  charge. 

At  one  time  he  attended  a  Methodist  camp  meeting 
in  Smithfield.  As  frequently  happens  upon  such  occa- 
sions, especially  when  the  sympathies  of  the  j^eople  are 
not  pretty  thoroughly  engaged  b\^  the  speaker  or  speak- 
ers, there  was  considerable  chatting,  and  other  marks 
of  inattention,  in  the  congi-egation.  At  a  suitable  time, 
Mr.  White  arose,  standing  in  the  midst  of  the  people. 
All  eyes  were  almost  immediately  turned  toward  him  ; 
when  he  commenced  an  address  which  gradually  ab- 
sorbed the  attention  of  the  crowd,   until  he  seemed  to 


Wi  JOSEPH    WHITE. 

sway  his  hearers  at  his  will.  Catching  new  inspiratioii 
from  the  now  responding  sympathies  of  the  audience,  he 
proceeded  and  delivered  an  appeal  so  forcible  and  at- 
fecting  as  completely  to  turn  the  tide  of  the  meeting  ; 
and  for  some  minutes  after  he  ceased  and  took  his  seat, 
an  unbroken  silence  prevailed.  Even  now,  the  eyes  of 
tlie  elderly  people,  residing  in  that  region,  and  wlio 
heard  him  then,  will  catch  new  fire,  as  the  incident  is 
recalled  and  related. 

Toward  the  close  of  his  stay  in  Rhode  Island,  he 
commenced  preaching  against  the  use  of  spirituous  li- 
quors, as  a  beverage  ;  and  also  against  making  and  sell- 
ing them  for  that  purpose.  The  temperance  cause,  as 
an  organized  element  of  reform,  had  then  scarcely  an  ex- 
istence anywhere — much  less  in  that  vicinity.  Church 
members,  deacons,  and  even  ministers,  drank  of  the 
bewitching  goblet,  and  it  afforded  an  element  of  cheer 
at  religious  as  well  as  social  gatherings.  So  long  as 
any  one  was  not  found  in  the  gutter,  or  at  least  did  not 
go  reeling  home,  no  one  dreamed  of  admonishing  hini. 
As  might  therefore  be  expected,  Mr.  White's  position 
and  sentiments  excited  no  little  stir.  Opposition  was 
awakened,  and  as  usual  in  such  cases  support  was 
withdrawn.  And  yet,  while  it  appears  that  he  acted 
with  commendable  circumspection  and  forljearance,  he 
did  not  abandon  his  principles,  nor  hold  them  in  abey- 
ance. Whenever  he  thought  the  occasion  demanded 
it,  he  uttered  them  distinctly  and  decidedly.  But  still, 
so  great  was  his  personal  popularity  and  influence,  and 
his  treatment  of  the  subject  so  judicious,  that  where 
opposition  was  not  prc^'cnted,  it  was  in  a  great  measure 
disarmed. 


BIOGRAPHY.  Sf» 

A  little  previous  to  this,  and  in  the  spring  of  1S24,  he 
was  married  to  Elizabeth  Leavitt,  a  sister  of  his  former 
wife.  In  June,  1S26,  he  attended  the  New  Hampshire 
Yearly  Meeting,  and  delivered  a  sermon  which  was 
afterwards  published.  It  is  the  only  one  from  his  pen 
that  ever  found  its  way  through  the  press,  and  perhaps 
the  only  one  ever  committed  to  writing.  He  was  pres- 
ent at  the  August  and  October  sessions  of  the  Rhode 
Island  Quarterl}^  Meeting,  and  preached  upon  each  one 
of  these  occasions.  The  latter  w'as  the  last  time  he 
ever  attended  a  meeting  of  that  body.  For  some  time 
his  health,  and  especiaU}^  his  lungs,  had  been  failing  ; 
and  he  soon  after  removed  to  INIaine,  and  settled  in  his 
native  town.  For  a  time,  life  seemed  to  be  held  by  a 
feeble  tenure,  and  he  was  compelled  to  desist  from  his 
accustomed  pulpit  labors.  His  health,  however,  event- 
ually improved,  so  that  he  was  able  to  resume  prea:ch- 
ing.  As  usual,  he  did  not  confine  his  efforts  exclusively 
to  any  one  place  ;  but  in  "  many  places"  was  successful 
in  promoting  revivals  and  strengthening  the  churches. 
As  an  example  of  these  labors,  w^e  quote  from  his  account 
of  a  revival  in  which  he  was  engaged  at  Portland,  Maine, 
Under  date  of  March  26,  1837,  he  says,  alluding  to  the 
reports  concerning  the  revival :  "  '  The  one  half  has  not 
been  told  !'  It  is  said  b}''  the  judiciously  pious,  that  there 
has  not  been  so  great  an  excitem.ent  in  this  place  for  manj- 
years."  And  then,  after  describing  an  interesting  bap- 
tismal scene,  and  apparently  lest  the  genuineness  of  the 
work  should  be  questioned,  he  adds  :  "  A  more  sol- 
emn and  interesting  work  is  seldom  known  in  an}'^  place. 
All  appears  solemnity  and  order," 

But  though  revivals  still  resulted  from  his  preaching, 


3^  J  O  S  E  P  H     W  H  I  T  E  . 

and  the  churches  continued  to  be  strengthened  by  his 
labors,  vet  from  this  time  we  measurably  lose  sightof  him 
among  the  people,  and  our  attention  is  more  Ij-cqucnt- 
ly  directed  to  those  more  general  and  perhaps  more  con- 
spicuous relations,  which  he  sustained  to  the  denomina- 
tion at  large.  He  attended  most  of  the  Quarterly  and 
Yearly  Meeting  sessions,  ordinations,  and  other  general 
meetings,  which  were  held  in  those  parts,  and  very 
frequently  was  present  at  those  which  convened  at  a 
considerable  distance  ;  and  on  all  these  occasions-  a 
prominent  if  not  a  leading  position  was  assigned  him. 
He  was  moreover  an  active  and  efficient  member  of  the 
second,  sixth  and  seventh  General  Conferences  of  the 
denomination.  At  the  first  ol"  these,  in  1828,  he  was 
selected  to  preach  a  funeral  sermon  for  the  Rev.  T.  M. 
Jackson,  a  beloved  minister  who  died  a  few  months 
previous.  He  was  also  appointed  to  visit  a  class  of  In- 
dependent Methodists  in  New  Jersey,  who  had  proposed 
to  unite  with  the  denomination.  Some  six  months  after, 
he  writes,  in  relation  to  this  appointment :  "  Nothing, 
unless  it  bo  the  interposition  oi"  Providence,  will  prevent 
my  accomplishing  that  tour.  My  intention  is,  to  start 
some  time  in  August  next,  and  to  visit  Rhode  Island, 
Connecticut,  and  New  Jersey,  attend  the  General  Con- 
ference, (at  Spafibrd,  New  York,)  and  then  return  home 
through  Vermont."  Providence,  however,  in  the  form 
of  sickness,  did  prevent  him  from  executing  this  design. 
Another  went  in  his  place,  but  nothing  of  anv  importance 
resulted  from  the  visit. 

About  this  time  he  removed  to  Gorham,  and  lived 
there,  preaching  with  his  accustomed  ardor  and  faithful- 
ness, for  some  two  or  three  vcars.     He  then  moved  back 


•  BIOGRAPHY.  31 

to  Standish,  where  he  lived  during  the  remainder  of  his 
life.  Toward  tlie  latter  part  of  1831,  he  was  instru- 
mental in  promoting  an  extensive  reformation  at  Cape 
Elizabeth.  Quite  a  number  were  baptized,  and  a 
church  was  organized.  During  the  winter  and  spring, 
he  was  also  successful  in  promoting  revivals  in  sever- 
al other  places. 

At  the  seventh  General  Conference,  in  1833,  he  was 
appointed  a  member  of  the  committee  to  examine,  and 
revise   if  necessary,    the   manuscript   Treatise  on  the 
Faith  of  the  Freewill  Baptists,  preparative  to  its  publi- 
cation.    He  met  with   the  committee  at  Dover,   New 
Hampshire,  in  the  spring  of  the  following  year.     After 
attending  to  his  duties  on  this  important  committee,  and 
preacMng  a  few  times,  he  returned  home  with  impaired 
health,    and  soon   became   quite   sick.     But  in  a   few- 
weeks  he  recovered,  so  as  during  the  summer  to  per- 
form such  service  as  most  men  would  now  deem  for- 
midable indeed.     Among  other  tilings,  he  made  an  ex- 
tended tour  east,  and  attended  the  sessions  of  no  less 
than  five  different  Quarterly  Meetings,   besides   being 
present  at  the  Penobscot  Yearly  INIeeting.     As  usual  in 
his  journeys,  he  preached  not  unfrequently  by  the  wav. 
He  continued  to  preach  more  or  less  for  some  two 
vears  after  this  ;  but  consumption  was  preying  upon  his 
system,  and  gradually  disabled  him  for  constant  service- 
But  even  when  compelled  at  times  to  take  his  bed,  the 
intervals  were  still  employed  in  the  loved  work  of  his 
life.     So  lon<y  as  there  was  vitalitv  enouoh  for  him  to 
reach  the  pulpit,   and   voice   enough  to   make   himself 
heard,  he  persisted  in  preaching  Christ.     At  length,    in 
August  1S36,  he   found  himself  unable  to  attend   the 


Xi  JOSEPH     WHITE.  •> 

session  of  the  Quarterly  Meeting  to  which  he  belonged. 
Conscious  of  the  nature  and  tendency  of  his  disease,  he 
addressed  a  touching  epistle  to  that  body  ;  in  which  he 
expressed  his  conviction  that  his  pubhc  labors  were  ac- 
complished, and  that  he  should  not  again  meet  with 
them  in  their  quarterly  sessions.  After  urging  his  breth- 
ren to  great  faithfulness  in  laboring  for  the  world's  con- 
version, he  addressed  himself  to  the  unconverted.  "  It 
was  once  my  delight  to  preach  God's  word  to  you  and 
instruct  you  in  the  tilings  of  the  kingdom.  But  those 
seasons  are  past ;  yet  I  have  a  heart  that  feels  for  you 
on  my  sick  bed.  By  night  when  3'ou  are  wrapped  in 
slumber,  I  think  of  you  and  say,  O  Lord,  shall  I  preach 
to  sinners  no  more  ?  Then  I  say,  thy  w^ill  be  done  !  O 
send  others  that  may  win  them  and  be  more  successful 
than  ever  I  have  been  !" 

A  while  before  his  death,  he  wrote  to  a  brother  minis- 
ter :  "  The  consolations  of  the  gospel  are  as  full,  free  and 
olorious  to  mv  own  soul,  as  I  have  ever  described  them 
to  Others  ;  and  could  I  be  raised  up  to  preach  again,  I 
would  preach  the  same,  for  I  entertain  no  doubt  of  its 
beins:  the  truth  of  God's  word."  In  another  letter,  he 
says  :  "  How  often  I  go  over  our  old  field  of  labor,  and 
in  short  all  my  life,  and  then  think  I  shall  enjoy  these 
seasons  no  more.  But  bless  God,  O  my  soul,  there  are 
seasons  more  precious.  When  we  shall  meet  in  our 
tiither's  house  above,  we  shall  hold  converse  forever, 
and  not  be  confined  to  this  slow  and  dull  mode  of  com- 
munication. Two  days  before  his  decease,  he  said, 
"  Infidelity  has  no  light  be3^ond  the  grave — I  find  sup- 
port in  the  christian  rehgion — my  soul  rests  in  the  bo- 
som of  my  God."     With  the  same  spirit,  and  the  same 


BIOGRAPHY.  '  33 

confidant  joy  in  the  divine  blessing,  he  died  May  17, 
1837;  leaving  a  widow  and  seven  children. 

A  pleasing  incident,  connected  with  his  last  days,  is 
that  his  friends  in  Rhode  Island,  from  whom  he  had 
been  absent  for  upwards  often  ^^ears,  sent  him  a  small 
sum  of  money,  to  meet  his  necessities  and  in  token  of 
their  fateful  remembrance.  Others  also  assisted  him 
in  a  similar  way.  These  favors  were  regarded  as  the 
bounties  of  a  merciful  and  watchful  Providence,  and 
their  reception  deeply  affected  him  with  a  sense  of  the 
divine  goodness. 

He  possessed  a  peculiarly  happy  temperament ;  mak- 
mg  many  and  strong  friends,  \vithout  exciting  bitter  or 
personal  enmity.  There  were  but  few  who  did  not  re- 
spect and  love  him,  and  those  of  his  cotemporaries  who 
have  come  down  to  our  time  uniformly  speak  of  him 
with  affectionate  regai'd.  One  of  them,  a  gre^'-haired 
father  in  Israel  and  in  the  ministr}',  says:  "He  was  an 
able  preacher,  and  a  man  of  a  most  excellent  and  heav- 
enly spirit !  "  Besides  his  early  devotion  to  the  tem- 
perance cause,  he  was  an  ardent  friend  of  reform  gener- 
ally ;  and  as  different  questions  of  progress  and  religious 
development  came  up  in  the  denomination,  few  inves- 
tigated their  claims  with  more  readiness  and  candor, 
or  supported  their  just  demands  with  more  judicious 
earnestness.  * 

In  the  pulpit,  he  was  earnest  and  persuasive ;  inform  • 
ing  the  judgment  and  winning  the  heart — holding  if  not 
arresting  attention  amid  the  details  of  argument,  and 
seldom  if  ever  closing  without  a  searching  appeal  in  be- 
half of  personal  and  practical  religion.  In  the  compari- 
son, Colby  was  perhaps  regarded  with  the  most  vener- 
4 


S4  JOSEPH     WHITE. 

ation,  White  with  the  most  affection ;  Colby  was  the 
greater  revivaUst,  White  the  better  pastor;  the  former, 
the  more  stirring  and  startHng  in  his  appeals,  the  latter, 
the  more  winnin<^  and  instructive — neither  dealt  in  fire 
and  fury,  or  sought  the   assistance  of  artificial  devices 
to  produce  effect;  and   both  were  eminently  fitted  for 
the  positions  they  respectively  occupied.     The  sermon 
which  follows  is  the  one  preached  at  the  New  Hamp- 
shire Yearly  Meeting.     In  relation  to  it,  jNIr.  White  says : 
"When  the  discourse  was  dehvered,  the  author  had 
not  the  least  idea  of  its  ever  appearing  before  the  pub- 
lic, through  the  medium  of  the  press.     But  after  much 
solicitation  by  several  persons,   and  many  good  reasons 
assigned  in  their  requests  for  its  publication,  he  conclu- 
ded to  submit  to  the  judgment  of  his  brethren  and  write 
it.     He  has  taken  care  to  arrange  all  the  leading  ideas, 
and  indeed  the  whole  discourse,  in  the  same  order  in 
which  it  "was  delivered;  and  as  near  verbatim  as  his 
memory  enabled  him.     It  is  presumed,  in  this  respect, 
it  is  very  correct.     It  is  therefore  submitted  to  the  can- 
did for  their  examination.     If  this  discourse  should  be 
a  means,  in  the  hand  of  God,  of  awakening  careless 
sinners,  or  of  assisting  inquiring  souls  in  finding  the  way 
to  Christ;  if  it  should  jirove  a  comfort  to  saints  on  theu" 
pilgrimage,  and  especially  the  aged  and  infirm,  who 
cannot  attend  on  religious  services,  the  author's  design 
will  be  accomplished.     He,  therefore,  dedicates  it  to 
the  church,  and  to  the   world,    most  fervently  praying 
that  God's  blessing  may  accopcipany  it  to  tlie  good  of 
thousands,  even  when  the   author    shall  slumber  in  the 
silent  grave." 


S  E  E  M  O  N . 

THE  SIGNS  OF  THE   TIMES. 

BY  JOSEPH  WHITE. 

Ye  hypocrites,  ye  can  discern  the  face  of  the  sky  and  of  the  earth ; 
but  how  is  it  that  ye  do  not  discern  this  time  ? — Luke  12 :  56. 

This  passage  of  scripture  was  spoken  by  our  Lord 
to  a  multitude  of  the  Jews,  that  were  gathered  about 
him. 

In  discoursing  from  this  subject,  I  shall  notice  a  few 
things  that  naturally  grow  out  of  the  text. 

First,  The  wisdom  of  man  in  his  observations  upon 
the  face  of  the  sky  and  the  earth. 

Secondly,  Of  this  time,  and  how  it  may  be  discerned. 

Thirdly,  Why  they  should  be  considered  hypocrites', 
and  the  curse  against  such. 

Fourthly,  The  way  that  leads  from  the  curse,  and 
the  blessings  resulting  from  walking  therein. 

Our  Savior  had  been  giving  much  profitable  instruc- 
tion, in  this  chapter,  to  his  disciples  and  those  that  at- 
tended his  ministr3>  But  our  text  was  spoken  to  con- 
found the  unbelieving  scribes  andpharisees. 

1.  The  ivisdom  that  is  discernible  iti  man,  in  beholding 
the  signs  of  the  times,  and  the  changes  of  the  seasons.  Be- 
hold the  philosopher  in  his  researches  after  wisdom  and 
knowledge ;  behold  the  man  of  the  world  in  all  his  pur- 
suits   after   riches  and   honor — how  careful   to  watch 


36  J  O  S  E  P  H    W  II  1  T  E  . 

every  opportunity  to  gain  his  object.  What  profound 
wisdom  and  skill  is  discernible  in  the  intelligent  part  of 
God's  creation.  Let  us  also  survey  the  husbandman 
in  making  his  observations  on  the  face  of  the  sky,  and 
on  the  earth,  the  clouds  and  the  winds,  and  who  pre- 
dicts changes  in  the  weather  and  seasons. 

All  these  clearly  demonstrate  the  noble  powers  and 
faculties  of  the  rational  soul.  Here  we  clearly  behold 
that  man  is  capable  of  thinking  and  comprehending, 
judging  and  gathering  much  instruction  from  things  that 
are  seen — in  these,  saith  an  inspired  apostle,  are  clearly 
seen  his  eternal  power  and  Godhead — so  man  is  with- 
out excuse.  When  you  tell  him  of  amassing  wealth,  of 
rising  to  honor  and  preferment,  or  of  enjoying  pleasure, 
how  readily  he  understands  3'Ou;  try  to  deceive  him  in 
trade,  how  quick  he  will  detect  you. 

It  is  plain  that  man  is  not  left  in  darkness,  but  that 
God  has  enlightened  him,  and  the  inspiration  of  the  Al- 
mighty hath  given  him  understanding.  All  these  facts 
are  too  plainly  seen  to  be  denied. 

Why  then  should  man  be  so  deaf,  when  we  tell  him 
of  heavenly  things !  when  we  inform  him  that  he  has  a 
soul  to  save  or  lose,  a  heaven  to  gain,  a  hell  to  shun; 
and  this  gospel  day  the  only  time  in  which  to  do  this 
great  work !  Further,  tell  him  that  there  is  a  happi- 
ness in  religion,  which  the  world  cannot  give  nor  take 
away,  speak  to  him  cfi'  heavenly  riches,  more  precious 
than  gold  or  the  richest  jewels,  crowns  of  glory,  and  fields 
of  paradise — he  regards  it  with  indifference,  or  treats 
it  with  contempt. 

2.  This  t'lm",,  etc.  Our  Lord  has  here  proposed  a 
(question — that  while  such  skill  and  wisdom  are  possess-^ 


S  E  S.  M  ON.  37 

cd  by  man,  why  he  could  not  discover  this  time  ?  '  The 
<{uestion  next  arises,  what  time  is  this,  here  alluded  tot 
I  answer,  the  gospel  dispensation  with  all  the  glories 
attending  it ;  that  era  when  hte  and  immortahty  were 
brought  to  Ught  to  the  perishing  sons  of  Adam;  when 
the  angels  proclaim  xl  peace  on  eaith  and  good  will  to 
men.  Now  the  field  enlarges  before  me,  and  I  must 
pass  by  many  things  that  strike  my  mind.  Let  our 
thoughts  fly  back  to  creation.  Go  1  formed  all  things 
by  the  word  of  his  power,  and  man  of  the  dust  of  the 
earth.  God.  gave  him  a  law  just  suited  to  his  capacity. 
This  law  he  transaressed  and  fell  under  the  curse, 
"  Thou  shalt  surely  die."  Here,  Adam  and  all  his  pos- 
terity were  involved  in  that  thraldom,  from  which  no 
one  but  the  Son  of  God  could  redeem  them,  or  open  a 
door  of  hope  to  them.  Here  then,  we  see  a  propriety'- 
in  the  gospel  dispensation. 

As  far  as  man  is  involved  in  the  transgression  of  the 
first  Adam,  in  a  passive  state,  so  far  is  he  restored, 
passively,  in  the  second  Adam.  Now  some  are  ready 
to  say,  we  shall  all  be  saved  let  us  do  as  we  will,  t 
am  aware  of  this  false  doctrine,  and  shall  now  attend  to 
it.  Hearken  for  a  moment.  We  had  not  an  existence 
but  in  the  loins  of  Adam  when  he  sinned.  Therefore, 
we  were  passive  in  the  transgression,  and  in  all  the  de- 
pravities of  human  nature ;  so  in  that  state  we  may  re- 
ceive, passiveh^,  the  righteousness  of  the  second  Adam. 
This  secures  the  happy  state  of  all  infants.  Although 
they  must  die,  yet  Christ  is  the  resurrection  from  the 
grave.  But  as  man  was  not  made  to  glorify  God  in  a 
passive  manner,  he  is  brought  into  a  state  of  action — a 
law  is  given  him,  and  he  is  made  accountable  for  his 
4* 


38  J  O  S  E  P  II    W  II  I  T  lo  - 

conduct.  Here  that  false  doctrine,  held  by  the  Univer' 
salists,  "that  all  men  must  be  happy  because  Christ  has 
died,"  is  plainly  confuted.  I  ask,  does  the  sin  of  the 
first  Adam  have  influence  on  man  so  far,  that  he  is 
obliged  to  act  in  sin,  and  that  he  can  charge  the  offence 
on  our  first  parent,  that  he  from  thence  can  claim,  on 
that  account,  the  righteousness  of  the  second  ?  I  answer, 
no !  nor  does  any  mm  believe  such  false  doctrine,  while 
the  light  of  grace  shines  into  his  understanding,  or  the 
day  of  his  probation  lasts.  O,  ye  liars,  swearers,  thieves, 
adulterers  and  murderers,  how  will  you  answer  these 
things  to  your  holy  Judge !  There  you  cannot  plead 
your  innocence,  for  you  have  been  the  perpetrators  of 
your  own  crimes,  with  your  own  consent,  and  the  voli- 
tion of  your  own  wills. 

You  may  now  think  I  have  digressed  Irom  my  subject, 
but  I  have  the  whole  gospel  field  before  me.  But  now  1 
will  attend  to  the  subject  in  particular. 

This  day  or  time,  was  that  time  to  which  all  the  holy 
prophets  had  been  pointing  through  the  range  of  past 
time.  This  was  a  time  remarkable  for  the  miracles 
wrought.  The  infidel  and  scoffer  are  ready  to  ask, 
why  miracles  are  not  wrought  in  the  present  day?  I 
answer,  because  they  are  not  needed.  Each  dispensa- 
tion has  been  introduced  with  its  signs.  The  law  of 
Moses  was  given  on  Mount  Sinai,  v/ith  thunders,  light- 
nings, smoke,  clouds  and  eartlujuakes.  This,  with  the 
miraculous  deliverance  from  the  hand  of  Pharaoh,  and 
passage  through  the  Red  Sea  and  wilderness,  the  cross- 
ins:  of  Jordan,  and  their  entrance  on  the  borders  of  the 
promised  land,  or  Canaan  of  rest,  proved  to  the  He- 
brews, that  the  dispensation  was  from  above,  and  that 


SERMON.  39- 

God  was  conversant  with  men.  The  gospel  has  its 
miracles.  His  star  appeared  in  the  east — the  astrono- 
mers, or  wise  men,  came  to  w^orship  Him  that  was  born 
king  of  the  Jews.  This,  together  with  the  opening  of 
blind  eyes,  unstopping  deaf  ears,  healing  the  sick, 
cleansing  the  lepers,  raising  the  dead,  and  casting  out 
devils,  proves  his  ministry  to  be  from  above,  and  his 
mission  divine.  But  the  unbelieving  still  question  his 
authority,  and  say,  he  does  these  things  by  the  power 
of  Beelzebub,  the  prince  of  devils ;  to  wdiom  he  answers, 
"If  I  by  Beelzebub  cast  out  devils,  by  whom  do  your 
sons  cast  them  out?  therefore  they  shall  be  your  judges." 
That  is  to  say,  how^  can  I  delegate  your  sons,  my  disci- 
ples, who  are  but  men,  to  cast  out  those  wicked  spirits. 
Here  the  argument  is  at  an  end.  "  But,"  he  says,  "If  I 
with  the  finger  of  God  cast  oiit  devils,  no  doubt  the 
kingdom  of  God  is  come  upon  ^'ou."  All  these  witness- 
es put  together,  leave  no  room  ibr  doubt  in  our  minds : 
for  it  will  readily  be  acknowledged,  that  he  came  not  to 
save  life  temporally;  as  Lazarus  w-hom  he  raised,  is 
dead.  It  is  evident  that  his  great  design  was  the  salva- 
tion of  the  soul.  Then  these  wonders  W'ere  wrought  as 
proof  of  his  divinity,  and  that  he  might  condemn  them 
that  are  so  stubborn  as  to  reject  all  these  evidences  of 
divine  truth.  When  a  sufficient  number  of  witnesses 
have  testified  in  any  case,  no  more  are  needed ;  there- 
fore, more  are  not  needed  now,  as  the  fact  is  clearlv 
proved. 

By  all  the  foregoing,  does  it  not  apj)ear  easy  to  dis- 
cern this  time? — w-hen  all  the  ancient  prophecies  were 
centered  in  him,  and  all  the  glory  of  a  king  was  appar- 
ent ;  widi  mighty  signs,  gi'eatcr  than  that  dispensation. 


40  J  O  S  K  P  U    W  II I  T  E  . 

under  which  the  Jews  wore  then  holden,  could  afford. 
Well  might  it  be  said,  "  How  is  it  that  ye  do  not  discern 
this  time?"  that  is,  what  but  wilful  ignorance  can  hin- 
der you  ? 

3.  Why  they  should  be  considered  hypocrites,  etc.  This 
candid  conin-enjation  would  not  be  wilhng  to  be  consid- 
ered  hypocritical;  they  would  rather  be  inclined  to 
charge  it  upon  professors  of  religion,  who  do  not  live  ac- 
cording to  their  profession.  This  is  true,  so  far  as  it 
goes ;  but  it  may  come  nearer  home  than  many  are  apt 
to  think.  While  we  trace  the  foregoing  propositions,  it 
is  easy  to  discover  where  all  men  stand,  that  are  blest 
with  a  gospel  day,  and  gospel  privileges.  While  they 
look  upon  the  heavens,  these  declare  God's  glor}^  the 
firmament  shews  his  handiwork,  day  unto  day  uttereth 
speech,  and  night  unto  night  sheweth  knowledge  of  him. 
This  hieroglyphical  language  out-argues  the  infidel  scof- 
fer, and  confounds  the  false  philosopher.  Now  the 
deist  enters  for  his  portion.  He  drops  the  Bible,  and 
will  tell  us  that  "reason  teaches  him  that  there  is  a 
God,  and  that  he  is  good,"  etc.  But  reason  and  ex- 
perience teach  me  more  than  this,  without  the  Bible ; 
and  my  reasoning  is  as  good  as  tlicirs.  I  grant  all  they 
profess  in  this  respect,  and  if  God  be  good  and  holy, 
reason  teaches  me  that  man  is  unholy,  his  conduct 
proves  it  daily,  and  that  he  has  gone  far  from  a  holy 
God. 

This  leads  us  reasonably  to  suppose  that  there  must 
be  a  mediator  between  a  holy  God  and  unholy  mar. 
This,  reason  has  no  ground  to  deny,  and  experience 
proclaims  it  aloud.  And  this  they  cannot  deny,  because 
our  authority  on  every   subject  is   as  good  as   theirs. 


SERMON.  41 

They  hold  to  reason,  and  so  do  we.  The  foregoing 
conclusion,  that  there  is  need  of  a  mediator,  brings  us 
to  the  word  of  God,  the  Bible. 

What  is  a  hypocrite?  Answer,  a  dissembler  in  mor- 
ality or  religion.  Here  it  may  be  chargeable  on  all  un- 
believers, in  a  greater  or  less  degree.  One  who  acts 
contrary  to  what  he  is  convinced  is  right,  is  a  dissem- 
bler. Observe  here ;  the  Jews  that  were  charged  with 
this  offence  by  our  Lord,  were  so  considered,  because 
they  were  correct  in  other  things,  just  as  you  are, 
but  would  not  receive  the  best  of  evidence,  on  the  most 
important  of  all  subjects,  religioii.  Just  so  it  may  be 
said  of  5'Ou,  while  the  gospel  of  the  gi-ace  of  God  is 
preached  to  you,  with  all  its  divine  evidences.  And 
above  all  the  rest,  this  special  evidence,  "  Behold,  1 
stand  at  the  door  and  knock;  if  any  man  hear  my  voice 
and  open  the  door,  I  will  come  in  and  sup  with  him, 
and  he  w^ith  me."  Now  it  is  impossible  for  any  of  us 
to  keep  out  this  evidence,  although  we  can  keep  out 
this  heavenly  personage ;  but  the  sound  irresistibly 
comes  to  us.  This  is  the  light  that  shines  in  a  dark 
place.  Now  then  we  are  highly  favored  of  God,  and 
that  above  the  ancients,  for  we  are  instructed  in  all  the 
blessings  that  were  spread  before  them  in  a  way  of 
mercy,  and  likewise  we  have  the  striking  instances  of 
God's  fearful  judgments,  that  fell  on  the  wicked  and 
rebellious  h^^pocrites.  And  this  is  not  all,  for  we  can 
read  what  has  passed  in  ages  since,  and  have  also  the 
experience  of  the  presenc  time,  in  which  God's  law  is 
written  on  the  fleshly  tables  of  our  hearts. 

Now  to  hide  yourselves,    as  with  a  fig   leaf  covering, 
t'ome  of  you  are  ready  to  say,  "I  believe  God  knows  all 


42  JOSEPHWHITE. 

things,  and  therefore,  he  perfectly  comprehends  who 
will  be  saved,  and  who  damned,  and  as  he  has  known, 
so  it  will  be ;  we  cannot  alter  for  the  better  nor  worse," 
etc.  Another  is  saying  within  himself,  "  I  do  not  be- 
lieve that  doctrine — that  is  fatality,  and  charQ;es  sin  on 
the  Almighty ;  for  if  he,  by  an  irrevocable  decree,  has 
destined  some  to  everlasting  life,  without  any  foresight 
of  faith,  good  works,  or  any  act  performed  by  the  crea- 
ture, and,  without  any  real  offer  to  others,  has  been 
pleased  to  pass  by  them,  and  ordain  them  to  wrath  and 
dishonor,  for  the  praise  of  his  vindictive  justice;  if  this 
be  the  case,  all  sin,  aod  a  loss  of  a  great  part  of  the  hu- 
man family,  must  be  chargeable  on  him ;  therefore  I 
cannot  believe  this,  for  I  believe  God  is  good  and  never 
made  any  man  to  be  damned,  but  will  save  all."  Here 
then,  we  have  the  sum  of  these  conclusions.  The  first 
we  deem  inconsistent,  and  the  second  entirely  false. 

To  the  first,  I  answer,  that  the  proposition  is  cor- 
rect, that  God  is  infinite  in  wisdom,  power  and  holi- 
ness, and  every  perf(3Ction.  Here  let  us  be  candid,  for 
the  next  step  is  the  dangerous  place  where  so  many 
miss  their  way.  Here  then  the  apostacy  of  man  began ; 
I  mean  this  arguing,  "  doth  not  God  know  this  and  that," 
etc.  This  is  the  foundationof  the  devil's  doctrine,  and 
from  this  hj^pothesis  almost  every  false  opinion  is  raised. 
But  Abraham,  instead  of  making  any  system,  believed 
God,  bowed  to  receive  his  word  in  all  things,  even  to 
the  offering  up  of  his  son.  H^re  we  should  cease  to 
plan  for  ourselves  in  decrees  and  determinations,  and 
embrace  the  whole  gospsl  plan.  "  God  designs  the 
destruction  of  none."  "  God  so  loved  the  world  that 
he  gave  his  only  begotten  Son,  that  whosoever  believeth 


SERMON.  43 

in  him,  should  not  perish,  but  have  eternal  life."  Now 
a  free  gift  does  not  argue  that  God  forced  his  Son  on 
the  world,  or  any  p5rt  of  it,  but  freely  offers  him  to  all; 
and  furthermore,  it  is  as  evident  that  God  does  not  will 
the  destruction  of  any  one.  This  is  clear  from  two 
Scriptures;  the  first,  "Lo  I  come  to  do  thy  will,  O 
God;" — the  next,  when  he  wept  over  Jerusalem,  say- 
ing, "  How  often  would  I  have  gathered  thy  children 
together,  as  a  hen  gathereth  her  brood  under  her  wings, 
but  ye  would  not."  Let  God  be  believed,  if  ever\' 
man  is  found  a  liar.  Here  then,  ye  fatalists,  I  leave 
vou  to  prove  your  own  fatality,  and  make  out  the 
aro.oui;it,  for  you  must  answer  it  for  3'ourselves ;  but  sec 
that  you  do  not  seal  your  own  fate. 

To  the  second,  I  turn  my  attention.  You  then,  it 
seems,  do  not  believe  in  fate,  but  that  all  shall  eventual- 
ly be  saved.  If  this  be  true,  and  none  can  be  lost,  it  is 
as  fatal  as  tlie  other,  and  3-ou  cannot  deny  it.  As  to 
vour  opinion  that  you  do  not  charge  sin  on  the  Al- 
mighty, 5'ou  say  the  Lord  has  all  power  and  will  make 
all  men  right,  let  them  do  as  they  will.  I  should  be 
ashamed  to  make  such  a  statement  in  the  present  state 
of  things,  for  according  to  your  own  doctrine,  he  must 
be  the  author  of  all  sin,  for  he  has  the  work  to  do,  and 
all  power  is  his.  Why,  then,  is  it  not  done  here  ?  Whv 
not  still  all  commotions  ;  put  an  end  to  discord  and 
strife,  war  and  bloodshed;  since  he  has  it  to  do?  If 
lliis  is  not  charging  much  sin  on  the  Almighty,  I  cannot 
tell  where  to  place  it.  You  will  think  this  is  saying  top 
much,  but  if  3'our  doctrine  be  true,  I  am  as  sure  of  heav- 
en as  you  are,  for  I  am  a  brother  in  the  great  family  of 
man. 


<  1  JOSEPH     WHITE. 

But  I  do  not  believe  this,  neither  do  you ;  it  is 
full  of  absurdity.  These  two  classes  then,  together 
with  the  rough  opposer  and  vain  trifler,  lead  me  to  the 
conclusion  which  I  draw,  that  men  are  hypocrites.  I 
have  traced  them  to  the  dying  pillow,  and  there  seen 
the  whole  amount.  There  the  vain  and  trilling  are 
brouofht  low — the  viol's  enchantinof  sound  is  not  desired  ;• 
the  next  party,  with  the  youth,  is  not  whispered  in  the 
house  of  death  ;  the  cournge  of  the  rough  opposer  ceases, 
and  false  doctrine  does  not  dare  to  enter.  Here,  then, 
the  hypocrisy  is  detected,  and  the  dying  confession  of 
thousands  brings  it  to  light. 

Again,  cast  your  eyes  abroad  in  the  world,  and  ex- 
amine all  the  doctrines  embraced  by  men,  and  all  the 
different  worships,  which  lead  so  many  to  the  conclu- 
sion, as  they  say,  that  all  religion  is  vain.  But  how 
different  with  me ;  it  rather  leads  me  to  the  conclusion 
that  all  men  are  enlightened  according  to  God's  word ; 
that  the  true  light  that  lighteth  every  man,  has  shined 
into  their  hearts.  For  why  would  any  man  be  hasten- 
ing to  a  shelter  in  a  clear  day?  and  from  a  storm,  when 
no  cloud  is  to  be  seen?  Or  why  would  the  opposer 
tight  that  which  never  opposed  him? 

You  may  think  of  such  as  you  please.  These  I  call 
convicts :  that  is,  they  are  like  those  to  whom  Stephen 
preached ;  they  have  been  cut  to  the  heart,  therefore 
they  gnash  with  their  teeth.  The  gospel  power  oppo- 
ses them,  and  they  are  ncrt  ready  to  fall  in  with  it;  and, 
therefore,  they  fall  out  with  that,  instead  of  falling  out 
with  themselves  and  with  sin.  In  all  these  things  men 
have  dissembled  in  one  wa}""  or  another;  for  the  light 
has  shined  so  clear,  that  they   have  no  cloak  for  theii 


S  E  R  M  O  X .  45 

sin;  but  the  awful  curse  of  a  just  and  holy  God  awaits 
them.     O,  may  they  repent  and  turn  to  God ! 

4.  The  ivay  tliat  leads  from  the  curse,  etc.  There  re- 
mains now  no  alternative  but  humbly  to  submit  to 
Christ — to  experience  repentance,  embrace  faith  in  a 
crucified  Redeemer,  and  humbly  walk  with  God  on 
earth.  For  Christ  saith,  "Excejjt  ye  repent,  ye 
shall  all  likewise  perish ;"  and  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  Repent- 
ance is  a  loathins:  and  leavinii;  of  sin  and  turninof  to  God 
with  the  whole  heart.  Although  morality  may  be  sub- 
stituted by  some,  yet  it  is  a  couch  too  short  for  a  man 
to  stretch  himself  upon,  and  a  covering  too  narrow  for  a 
man  to  cover  himself  withal ;  for,  go  to  the  perfection  of 
this  boasted  plan,  what  do  we  more  than  we  would 
wish  others  to  do  for  us '?  If  we  are  strictly  honest  in 
all  our  dealings,  we  wish,  from  others  the  same  in  re- 
turn. Yea,  go  farther,  wipe  the  falling  tear  from  the 
face  of  the  afflicted  widow  and  orphan,  by  extending  to 
them  the  kind  hand  of  charity  and  supplying  all  their 
needs,  or  tiiking  them  to  our  o\\"n  homes ;  go  visit  the 
sick,  and  minister  unto  them,  and  close  the  eyes  of  the 
dying;  and  when  we  have  done  all  this,  what  have  we 
done  more  than  we  may  want  ourselves,  or  our  children 
after  us?  These  acts  of  kindness,  create  that  friend- 
ship and  brotherly  affection,  which  intelligent  and  social 
beings  should  feel  one  towards  another;  they  belong  to 
this  life,  il'we  were  never  to  look  beyond  the  grave. 
But  God  who  is  infinite  in  wisdom,  and  perfectly  knows 
what  man  needs,  has  said  by  his  Son,  "  1  am  the  way, 
the  truth  and  the  life."  Again,  "No  man  cometh  to 
the  Father,  but  by  mc." 
5 


46  J  O  S  E  P  11    W  H  I  T  E  . 

Then  Christ  is  the  way  to  God ;  no  other  can  be 
found,  and  it  remains  for  us  to  repent  or  perish,  to  be- 
Ueve  or  be  dannied.  There  is  no  other  escape  for  the 
sinner.  Christ  is  the  onl}^  hiding  place  from  the  im- 
pending storm,  that  will  be  poured  upon  hypocrites  and 
unbehevers,  who  have  their  portion  together  in  that  lake 
which  burns  with  fire  and  brimstone,  which  is  the  sec- 
ond death.  Here,  then,  you  may  hold  and  argue  your 
beloved  doctrines,  and  ask  questions  to  confound  some 
who  profess  religion,  and  out-argue  others ;  but  see  well 
to  it,  that  3'ou  do  not  confound  yourselves — especially 
as  each  must  answer  for  himself,  for  his  favorite  doc- 
trine before  his  righteous  Judge;  for  there,  be  assured, 
every  doctrine  will  stand  or  fall. 

This  reminds  me  of  an  account  that  I  have  read  of  a 
boasted  infidel.  While  the  physician  was  at  his  house 
attending  upon  his  daughter,  who  was  near  her  end,  he 
took  him  into  his  study  and  showed  him  his  writings, 
and  boasted  of"  his  works  on  infideht}".  Suddenl}'  they 
were  summoned  to  the  room  of  the  dying  daughter! 
As  the  father  entered,  she  stretched  out  her  hand  to 
him,  and  said,  "I  am  dying,  shall  I  now  believe  what 
you  have  taught  me,  or  what  my  mother  has  taught 
me?"  (Her  mother  was  a  Christian.)  He  exclaimed, 
"O,  believe  what  yom- mother  has  told  3'ou."  Ah!  friends, 
this  is  the  whole  amount  of  false  doctrines,  when  j^ou 
have  to  face  death  and  appear  at  the  final  judgment. 

O,  my  soul,  what  a  solemnit}'  comes  over  me,  while 
in  my  mind,  1  view  the  painted  hypocrite  standing  be- 
fore his  liol}^  Judge.  All  his  doctrines  forsake  him ;  he 
dares  plead  none  of  them  there ;  his  hope  fails  him,  and 
there  is  no  escape  from  the  wrath  to  come !     Bear  with 


SERMON.  47 

mc,  if  I  deal  plainly  with  3'ou.  For  these  seventeen 
years  I  have  believed  this  doctrine,  that  sinners  must 
be  born  again,  or  be  lost  forever.  O  you  that  make  a 
mock  of  sin,  take  a  walk  down  to  the  garden  of  Gethsem- 
ane  ;  there  behold  the  Savior  sweating  great  drops  of 
blood  falling  down  to  the  ground.  This  passage  teach- 
es me  more  of  the  soul-damning  nature  of  sin,  than  al- 
most all  other  passages  put  together.  Here,  poor  soul, 
behold  vour  dear  Redeemer,  bathed  in  sweat  and  blood 
for  you !  Say,  when  you  behold  this  scene,  can  you 
think  that  sin  is  of  so  httle  consequence  as  manj^  would 
have  us  believe?  Can  you,  that  are  young,  be  delight- 
ed with  the  viol's  enchanting  sound,  while  5^ou  are  thus 
in  the  garden,  and  his  groans  are  reverberating  in  your 
ears ;  or  while  3-ou  hear  him  saying,  "  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death."  I  answer,  no  ! 
nor  could  the  swearer  here  utter  his  profanity,  nor  those 
that  hold  false  doctrine,  look  Him  in  the  face.  O,  my 
God,  that  sinners  might  see  their  danger,  and  fly  to 
him !  for  here  alone  is  peace  and  pardon. 

But  if  this  is  not  enough,  let  us  go  a  little  farther^ 
See  him  forsaken  of  his  disciples,  and  brought  to  Pilate's 
bar !  Observe  his  meekness ! — behold  him  crowned 
N^-ith  thorns,  smitten  and  spit  upon !  From  thence  fol^ 
k»w  hun  to  Calvar}^,  bearing  his  own  cross!  Here  the 
tremendous  scene  takes  place.  The  sun  is  veiled  in 
darkness — the  earth  quakes— ->lie  bows  his  head,  and 
yields  up  the  ghost,  saj'ing,  "  It  is  finished."  Dr.  Watts 
beautifully  observes, 

"  'T  were  you  my  sins,  my  cruel  sins, 

His  chief  tormenters  were  ; 
Each  of  my  crimes  became  a  nail, 

And  unbelief  the  spear." 


■48  JOSEPH    WHITE. 

If  sin  was  thus  odious  to  God,  in  that  he  lays  all  this 
upon  liis  beloved  Son  to  open  a  way  of  salvation,  can  it 
be  of  so  little  consequence,  that  God  regards  it  not  ? 
No  !  he  is  strict  to  mark  iniquity,  and  justly  rewards  the 
evil  doer.  Then  let  the  sinner  make  his  escape  to  the 
atoning  blood  of  Christ.  Hert^  is  peace  like  a  river, 
and  righteousness  like  the  waves  of  the  sea.  Here  is 
peace  in  life  and  in  death.  Not,  as  some  conclude,  that 
religion  is  a  gloomy  subject.  Hear  the  apostle  upon 
this  pointy  "  Godliness  is  profitable  unto  all  things,  hav- 
ing promise  of  the  life  that  now  is  and  of  that  which  is 
to  come."  Here  then  are  some  of  the  blessings  attend- 
ing this  way  of  escape  from  the  curse  ol"  Iwpocris}'. 
Here  we  come  into  union  with  God,  and  communion 
with  the  Most  High.  To  all  such  as  have  thus  received 
Christ,  it  shall  be  said  in  the  day  of  decision,  "  Come, 
ye  blessed  of  my  father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world." 

Suffer  a  word  of  exhortation.  O,  3'e  aged,  with  the 
tenderest  spmpathy,  shall  I  direct  a  word  to  you  ? 
Your  days  are  almost  past,  your  glass  is  almost  run. 
Now  in  the  last  glimmering  of  life,  shall  I  invite  vou  to 
Christ  ?  He  waits  to  receive  your  returniug  souls  ! 
O,  will  any  of  you  neglect  the  passing  moment  ?  It 
may  soon  be  forever  too  late  !  O,  accept  the  offer,  and 
be  forever  blest.  But  if  you  refuse,  shall  I  be  permit- 
ted to  invite  your  dear  children,  who  are  now  in  the 
bloom  of  life,  and  are  melted  into  tenderness  under  the 
word  of  God  ;  as  you  were  when  ^'^oung,  and  are  put- 
ting it  off  in  the  same  manner  as  you  did?  "Ye  do 
always  resist  the  Holy  Ghost;  as  your  fathers  did,  so 
do  ye."     Blooming  youth,  hearken  to  the  voice  of  a 


SERMON.  49 

Stranger  ?  "  Remember  your  Creator  in  the  days  oi" 
your  youth."  Young  men,  who  are  looking  down  with 
contempt  upon  rehgion,  3'ou  have  perhaps  never  thought 
of  the  choice  of  Moses !  who,  when  he  was  of  age, 
"refused  to  be  called  the  son  of  Pharaoh's  dau2:hter: 
choosing  rather  to  suffer  afflictions  with  the  people  of 
God,  than  to  enjoy  the  pleasures  of  sin  for  a  season  ; 
esteeming  the  reproacli  of  Christ  greater  riches  than 
the  treasures  of  Egypt,  for  he  had  respect  unto  the  rec- 
ompense of  the  reward."  Ho  parted  with  more  tlian 
all  of  5'ou  possess.  He  was  introduced  to  the  throne 
and  ro3'al  family — from  this  he  condescended  to  come 
down  and  take  his  place  among  the  Hebrews,  who 
were  then  in  the  most  abject  slavery  and  cruel  bondage. 
Here  was  fortitude  indeed  ;  but  he  made  the  right  cal- 
culation, that  is,  that  the  pleasures  of  sin  could  be  en- 
joyed but  for  a  season.  But,  glorious  thought,  lie  had 
respect  unto  the  recompense  of  the  reward  ;  esteeming 
the  ver}"  reproaches  of  Christ  greater  riches  than  all  the 
treasures  of  Eg\"pt.  O,  is  there  any  among  you  that 
will  imitate  his  example  ?  I  well  know  the  way  you 
take  ;  but  by  the  grace  of  God  I  trust,  that  I  chose 
Christ  before  my  twentieth  year,  and  I  have  never  seen 
cause  to  turn  back,  but  renew  my  choice  to-day  to  be 
for  Christ.  Are  there  any  of  you  that  arc  ready  to 
come  down  to  the  people  of  God,  and  have  the  great 
reward  ! 

"  Ye  dear  young  men  to  ruin  bound 

Amid  the  gospel's  joyful  sound ;" 

Why  will  you  perish,  while  Christ  is  at  your  door  '( 
How  awful  to  perish  from  such  a  gospel  land  a?  this  ! 
O  then,  return,  before  it  is  forever  too  late. 


50  JO  S  EPH    WH  I  T  E. 

Young  ladies,  I  turn  to  you  ;  are  you  resolved  to  per- 
ish too  ?  Is  there  one  here,  like  young  Rebeka,h,  that 
will  be  a  bride  for  our  spiritual  Isaac  ?  Eliezcr,  the 
servant  of  Abraham,  laid  his  hand  under  his  mas- 
ter's thigh,  and  took  the  most  solemn  oath  that  a  Hebrew 
could  take.  He  ^Yent  to  accomphsh  his  mission,  and 
to  prove  to  the  damsel  the  riches  of  his  master.  He 
presents  the  jewelry  and  apparel,  which  convinced  her 
that  the  offer  could  be  from  no  mean  personage.  She 
accepted  it,  and  went  with  the  servant.  In  like  manner, 
the  messenger  of  the  everlasting  gospel  comes  with  all 
its  riches  and  glory,  and  presents  them  to  a  perishing 
world  !  The  servants  of  Christ  are  like  the  camels  of 
Arabia  ;  wdiich,  while  ladened  with  jewels  and  spices, 
feed  on  shrubs  and  bushes.  O,  ye  blooming  damsels, 
methinks  3'ou  are  almost  persuaded,  but  still  refusing. 

"  She  bolts  the  door  against  him,  and  bids  the  Lord  depart ; 
She  will  not  serve  his  lionor,  nor  let  him  have  her  heart ; 
But  Jesus  loves  the  sinner,  and  will  not  leave  the  door: 
And  cries,  O  vrrctched  creature,  reject  my  grace  no  more." 

Now  is  the  time,  while  he  is  w^aiting.  How  many 
times  you  have  been  afraid  the  day  of  grace  would  be 
over  ;  and  on  the  other  hand,  afraid  of  the  world  and 
its  frowns.  Here  you  stand  halting  between  two  opin- 
ions. I  know  that  you  now  have  an  offer  of  eternal  life 
in  the  gospel,  for  God  has  sent  me  with  his  message, 
and  many  of  you  feel  the  witness  in  your  own  breasts, 
and  if  you  persist  in  refusing,  at  last  you  will  know  that 
you  have  had  a  call  to-day.  Then,  in  his  name,  I  ask, 
if  you  will  deal  kindly  and  truly  with  my  master,  tell 
me ;  and  if  not,  tell  me,  that  I  may  turn  to  the  right 


SERMON.  51 

hand  or  to  the  left  ?  Is  there  one  Rebekah  that  will  go 
with  the  man  Christ  Jesus  ?  Say,  are  there  not  a  num- 
ber of  3^ou  that  are  almost  persuaded  ?  I  would  that 
you  were  altogether. 

"  Come  in  this  moment  at  his  call, 
And  live  to  him  who  died  for  all." 

Precious  souls,  how  can  I  leave  you  in  this  deplo- 
rable situation — strangers  to  God.     "  O  that  my  head 
were  waters,  and  mine  e^-es  a  fountain  of  tears,  that  I 
could  weep  day  and    night  for  the  slain  of  the  daugh- 
ters of  mv  people."     O  parents,  help  me  in  this  glori- 
ous work  ■?     You  that  have  found  Christ  to  be  precious, 
I  trust,  are  praying  that  3'our  children  may  share  in  the 
same  blessing.     The  ver}^  countenances  of  many  in 
this  congregation,  tell  me  that  they  would  gladly  em- 
brace religion,  if  others  would  go  with  them.     But  if 
you  so  far  discover  the  need  of  Christ,  then  go  without 
delav,  and  not  tarry  so  much  as  ten  da3's ;  although 
the  world,  like  the  parents  of  Rebekah,  will  entice  you. 
O,  come  without  delay,  and  be  forever  blessed.     Those 
of  \-ou  that  have  pra^'ing  parents,  are  highly  favored. 
I  can  well  remember  that  when  I  was  but  thirteen  or 
fourteen  years  old,  how  often  I  have  gone  to  some  lone- 
ly place  to  pray  to  God.     There  was  no  one  to  help 
my  troubled  soul.     I  have  thought  that  if  there  had 
been  any  one  to  give  me  a  word  of  encouragement,  I 
should  then  have  openly  embraced  religion  ;  and  it  may 
be  so  with  some  of  3'ou  ;  if  so,  1  know  how  to  pit\'you. 
And,  moreover,  if  any  of  5-ou  are  deeply  distressed  for 
sin,  I  have  been  there  ;  and  if  there  be  others  that  have 
despairing  thoughts,  my  poor  soul  has  tra^'eled  there  be- 


52  JOSEPH    WHITE. 

fore  you.  If  there  be  some  of  you  that  go  farther,  and 
under  a  sense  of  your  lost  condition,  wish  that  j^ou  had 
never  been  born,  or  died  when  young,  this  poor  dust 
has  thought  the  same.  But  when  I  found  the  pearl  of 
great  price,  or  a  hope  in  Christ,  I  could  bless  God,  that 
I  was  born  to  be  born  again,  and  that  I  was  created  to 
enjoy  communion  with  him.  Let  us  pause  for  a  moment, 
and  admit  that  religion  is  as  gloomy  as  imagination  can 
suggest,  and  that  tears  and  trouble  attend  those  who 
profess  it  all  the  way  to  the  grave  ;  and  after  death,  they 
shall  possess  a  heaven  of  everlasting  delight,  an  eternal 
weight  of  glory.  And,  on  the  other  hand,  that  there  is 
no  trouble  to  the  wicked,  but  one  continued  path, 
strewed  with  delightful  flowers  ;  yea,  that  they  could 
even  forget  that  they  must  die,  and  never  have  those 
tormenting  pangs  which  that  awful  thought  produces, 
and  spend  their  days  in  perpetual  pleasure,  and  in  all 
the  fond  delights  of  this  life  ;  but  have  no  hope  beyond 
the  gi-ave.  Now  carefulty  attend  to  both,  and  make 
the  wdse  choice  that  JNIar}"  did,  to  choose  that  good  part 
that  never  shall  be  taken  from  3'ou.  This  good  part 
caused  Mary  to  come  down  to  the  feet  of  Jesus,  and 
wash  them  with  her  tears,  and  wipe  them  with  the  hairs 
of  her  head.  Our  Savior  hath  said,  that  wlierevcr  the 
gospel  of  the  kingdom  shall  be  preached,  this  that  she 
hath  done  shall  be  told  for  a  memorial  of  her.  O,  ye 
blooming  youth,  imitate  those  virtues  that  God  approves  ; 
let  those  delicate  hands,  that  are  preparing  needless  or- 
naments to  make  you  appear  gay  in  the  e^^es  of  others, 
be  employed  in  preparing  garments  to  cover  the  naked, 
or  to  relieve  the  widow,  the  fatherless  and  the  afflicted. 
These  deeds  of  charity  would  be  had  in  remembrance 


SERMON".  53 

before  God  ;  they  would  live  when  all  these  vanities 
with  which  3-0U  are  now  adorned,  shall  fail ;  3'ca,  they 
would  sweeten  a  dying  moment. 

Young  men,  "  Wherefore  do  you  spend  3'our  money 
for  that  which  is  not  bread,  and  your  labor  for  that 
which  satisfieth  not  ?  Hearken  diligently  unto  me  and 
eat  ye  that  which  is  good,  and  let  3-our  soul  delight  it- 
self in  fatness."  Thus,  instead  of  spending  3'our  time 
and  money  foolishly,  you  could  provide  bread  for  the 
hungiy  and  garments  for  the  destitute,  and  wipe  the 
falling  tear  from  the  face  of  the  distressed  and  afflicted. 
Then  would  your  lioht  break  forth  in  obscurity,  and 
3'our  darkness  be  as  the  noonday.  O,  that  3^ou  ma3"  all 
come  to  a  bleeding  Savior  and  find  eternal  rest. 

To  my  brethren  :  many  are  3'our  trials,  and  it  is  said 
of  the  righteous,  "  Many  are  their  afflictions,  but  the 
Lord  delivereth  them  out  of  them  all."  And  3'ou  need 
not  fear  as  long  as  that  scripture  remains  good,  "  As 
thy  day  is  so  shall  th3^  strength  be."  But  some  think 
their  trials  are  greater  than  others;  if  this  be  true,  they 
have  strength  accordingh^,  if  they  but  trust  in  liim  who 
has  promised  strength.  Then  lean  on  the  everlasting 
arm  of  Jehovah,  and  thou  shalt  be  safe. 

Another  is  ready  to  think,  if  I  had  a  gift  like  others, 
or  like  a  minister,  then  I  should  live  in  religion.  But 
here  is  a  mistake,  for  one  that  has  a  m-eat  "ift,  has  fjreat 
trials  equal  to  his  da3' ;  comparable  to  a  ship  that  car- 
ries much  sail,  she  needs  much  ballast.  To  this  agree 
the  words  of  St.  Paul;  "  Lest  I  should  be  exalted  above 
measure  through  the  ;  bundance  of  revelations,  there 
was  given  to  me  a  thorn  in  the  flesh,  the  messenger  of 
satan  to  buffet  me."     This,  m3'  brethren  in  the  ministry 


64  JOSEPH    WHITE. 

well  know  ;  but  do  not  be  discouraged,  God  will  give 
us  the  victoiy  ;  for  the  greater  the  trial,  if"  faithfully 
endured,  so  much  greater  will  be  the  reward.  As  a 
proof  of  this,  let  us  notice  a  few  of  the  ancients.  Abel, 
of  whom  God  speaks  after  his  death ;  Enoch,  •  who 
walked  three  hundred  j^ears  with  him  ;  Noah,  also ; 
and  Abraham,  who  had  a  trial  indeed.  But  O,  that 
word,  "  Now  I  know  that  thou  art  faithful,  in  that  thou 
hast  not  withholden  thy  son,  thine  only  son  from  me." 
How  small  did  the  trials  of  that  patriarch  then  appear. 
Ah !  methinks  they  were  lost  in  the  visions  of  God. 
So,  my  brethren,  at  the  end  of  every  trial,  there  is  some 
sweet  word  of  God's  promise  to  make  us  forget  our 
toils  and  sing  for  joy. 

O,  my  aged  brethren  in  the  ministry,*  be  faithful  a 
little  longer  !  the  war  will  soon  be  at  an  end,  and  your 
trials  will  be  over.  And  to  jou  that  are  younger  ;  the 
journey  is  but  short.  Trials  await  you,  and  you  now  sow 
in  tears  ;  but  if  faithful  until  death,  j'ou  shall  come  again 
rejoicing,  bringing  your  sheaves  with  you.  To  those, 
that  have  backslidden,  return  and  do  the  first  works, 
lest  the  candlestick  be  removed  out  of  its  place,  except 
you  repent.  But  there  is  an  inquiry  in  the  minds  of 
some,  if  a  man  has  been  once  truly  converted  to  God, 
will  he  ever  be  lost  ?  or  if  he  fails  somewhat,  wdll  not 
God  bring  him  back  again  and  eventually  save  him  '? 
I  will  add  another  to  this,  and  then  answer  them  both. 
Do  you  suppose  God  will  damn  any  one  although  they 
live  in  sin  ;  will  he  not  eventually  save  them  ?     These 

*As  the  sermon  was  delivered  at  a  Yearly  Meeting,  quite  a  num^ 
ber  of  n^inisters  were  present. 


SERMON.  55 

queries  both  argue  dishonesty  to  me.  It  is  as  much  as 
to  say,  may  I  not  live  in  sin,  and  go  to  heaven  too  ?  may 
I  not  steal,  and  yet  be  an  honest  man  ?  may  I  not  lie, 
and  yet  be  a  man  of  truth?  This  is  but  caviling,  at 
best,  and  God  will  deal  with  such.  Let  the  wanderer 
return,  and  the  sinner  repent. 

O,  m}^  brethren,  be  faithful  until  death,  and  you  shall 
have  a  crow^n  of  life.  There  I  hope  to  see  j^ou,  and 
eternally  enjoy  your  company  in  the  fields  of  paradise 
above.  To  sinners,  one  and  all,  I  say  repent  and  beheve 
the  gospel,  while  it  is  offered.  To  wanderers,  I  say  re- 
turn, lest  like  Judas  you  be  tempted  to  hang  yourselves, 
when  3^ou  see  what  you  have  done.  Before  the  door 
of  mercy  is  closed,  take  words  and  return  to  God,  and 
take  up  the  stumbling  block  out  of  the  way  of  others, 
that  God  may  pardon  your  sins  and  receive  you  again 
into  his  fold  and  among  his  people.  To  the  lukewarm, 
I  say,  bestir  5'ourselves,  lest  he  spue^^ou  out  of  his  mouth. 
Arise  and  shine  for  your  light  is  come,  and  the  glory  of 
God  has  risen  upon  you.  O  may  you  arise  into  the  life 
of  God  ? 

May  we  all  so  live  as  to  meet  in  a  better  world  than 
this,  w^here,  with  all  the  redeemed,  we  shall  adore  God 
and  the  Lamb  forever  and  ever?     Amen. 


JOSIAH    GRAVES. 

Mr.  Graves  was  the  son  of  a  respectable  clerg}'- 
man,  and  was  born  at  Middletown,  Connecticut,  Sep- 
tember 27,  1775.  It  is  said  that  he  possessed  a  natu- 
rally sweet  and  amiable  temper,  a  clear  and  lively 
imagination,  and  was  more  than  usually  thoughtful 
concerning  rehgious  things,  and  less  inclined  toward 
the  ordinary  amusements  and  pleasures  of  the  world. 
And  j-et  he  did  not  become  a  Christian  without  a  pro- 
tracted struggle  against  deep  and  pungent  religious 
conviction. 

His  conversion  occurred  in  the  spring  of  1794,  when 
he  was  nearly  nineteen  years  old.  Quite  a  serious  dif- 
ficulty now  arose.  He  was  con\inced  of  the  propriety 
of  Baptist  sentiments,  against  M'hich  his  relatives  and 
friends  were  bitterly  prejudiced ;  and  who  therefore  vio- 
lently opposed  his  uniting  with  that  denomination.  And 
besides,  there  was  not  a  Baptist  church  in  the  town. 
At  length,  however,  he  broke  over  these  obstacles,  and 
united  with  die  first  Baptist  church  in  the  city  of  Hai't- 
Ibrd.  This  was  in  ISOO.  Four  years  afterward  a 
Baptist  church  was  formod  in  his  own  vicinity,  and  he 
became  one  of  its  members. 

It  is  not  known  precisel}'  when,  or  under  what  cir- 
cumstances, he  commenced  preaching  ;  though  it  must 
have  been  prett}^  soon  after  the  organization  of  the  last 
mentioned  church.  He  was  ordained  October  31,1811. 
It  seems  that  he  sustained  a  good  character  for  ability 
and  Christian  inteirritv  ;  for  he  had   so  much  honor  in 


BIOGRAPHY.  57 

his  own  county,  that  he  soon  after  became  the  pastor  of 
the  church  to  which  he  belonged.  This  relation  was 
pleasantly  and  honorably  sustained  for  nearly  ten  years. 
He  was  unwearied  in  his  exertions  to  promote  the  pros- 
perity of  the  church,  and  had  the  satisfaction  of  per- 
ceiving that  he  did  not  labor  in  vain.  Besides  his 
ministrations  to  his  own  people,  he  often  traveled  a  con- 
siderable distance  to  preach  in  other  places ;  and  it 
appears  was  quite  extensively  known  and  as  generally 
respected  and  beloved. 

In  1821,  he  became  convinced  that  the  practice  of 
restricted  communion  was  unscriptural  and  erroneous, 
and  boldly  commenced  advocating  free  communion 
wuth  all  acknowledged  Christians.  He  also  proclaim- 
ed free  salvation.  These  were  ne\v  and  strange  doc- 
trines in  that  region,  and  in  the  estimation  of  most  of 
his  brethren  were  very  grievous  heresies.  It  is  not  sur- 
prising therefore,  that  considerable  excitement  was  oc- 
casioned by  his  change  of  sentiments,  and  which  re- 
sulted in  his  exclusion  from  the  church  on  that  account. 
But  several  of  its  members  immediately  seceded,  and, 
with  others,  were  organized  by  him  into  a  church. 
Though  at  that  time  scarcely  if  at  all  aware  of  the 
existence  of  the  Freewill  Baptist  denomination,  yet 
they  assumed  the  name  of  Freewill  Baptists. 

Mr.  Graves  sa3's  :  "  I  do  not  recollect  that  I  ever 
heard  the  name  of  Freewill  Baptist  mentioned,  until  I 
had  been  bearing  down  against  what  is  termed  uncon- 
ditional  election  and  reprobation,  after  which  a  certain 
lady  from  Boston  said,  '  Sir,  you  are  a  Freewill  Bap- 
tist.' Said  I,  I  never  saw  one.  '  Well,'  said  she,  '  you 
preach  like  them.'  Now  sir,  I  believe  that  I  never  saw 
6 


58  J  O  S  I  A  H    G  R  A  V  E  S  . 

a  Freewill  Baptist,  or  read  any  of  their  writings,  until 
a  little  number  of  about  twelve  persons  put  our  lives  in 
our  hands,  and  came  out,  in  1821,  and  constituted  the 
first  Frfiewill  Baptist  church  in  Connecticut." 

Toward  the  close  of  the  ftjllowing  year,  Mr.  Graves 
received  a  visit  from  the  lamented  Marks,  who  was  a 
nephew  of  Mrs.  Graves.  Mr.  Marks  remained  with 
him  a  few  da3-s,  preached  to  his  people,  and  intro- 
•  luced  among  them  the  Rehgious  Intbrmer,  a  Freewill 
Baptist  periodical.  INIr.  Graves  remarked  that  he  had 
not  before  heard  his  own  sentiments  fully  preached 
l:)y  another;  and  both  he  a' id  his  church  were  highly 
pleased  with  what  they  learned  of  the  denomination. 
They  at  once  regarded  themselves  as  identified  with 
it,  and  became  its  zealous  defenders.  Through  the 
Informer,  and  otherwise,  they  became  known  to  the 
denomination ;  and  in  June,  1 S24,  they  were  visited  by 
a  couple  of  ministers  from  the  Rhode  Island  Quarterly 
Meeting.  The  acquaintance  was  so  mutuall}^  satisfac- 
toiy,  that  in  October  of  the  same  year,  ]Mr.  Graves  at- 
tended a  session  of  that  body,  and  his  church  became 
connected  with  it. 

Notwithstanding  the  strong  and  decided  opposition, 
very  pleasing  success  attended  his  efforts.  He  says: 
'•  The  congregation  is  often  larger  than  the  meeting 
house  will  contain,  and  the  attention  seems  to  increase. 
Numbers,  it  is  said,  who  have  neglected  the  pubhc  wor- 
ship of  God  ibr  vears,  now  are  eager  to  attend  with 
both  eyes  and  ears  open."  The  number  of  his  church 
l^ecame  very  considerably  increased ;  and  through  his 
instrumentality  many  in  adjoining  towns  were  induced 
lo  avow  the  same  sentiments.     It  is  said,  that  in  Salem, 


BIOGRAPHY.  ^ 

Watcrbury  and  Colunjbia,  a  society  was  formed  com- 
prising about  one  hundred  members. 

But  in  the  midst  of  this  prosperity,  Mr.  Graves  be- 
came   strongly  impressed   that  his   earthly  work  was 
nearly  finished.     In  the    spring  of  1825,    and  while  in 
good  health,  he  even  "roundly  asserted  that  he  should 
not  preach  but  a  few  times  more."     Whether  this  im- 
pression was  or  was  not    well  founded,    his  prediction 
was  verified.     In  July  he  was  attacked  with  the  spot- 
ted fever,  which  soon  assumed  a  malignant  character. 
Believing  that  the  disease  would  prove  i'atal,  he  called 
his  familv  around  his  bedside,  and  gave  them  such  di- 
rections and  instructions  as  were  suited  to  the  circum- 
stances.    One  of  them  said,  "  We  hope  you  will  recov- 
er!"    "Ah,"  said  he,  "you  cannot  deceive  me.     The 
sentence  is,  *this  year  thou    shalt  die.'"     His    confi- 
dence in  God  was  unshaken,  and  he  was  abundantly 
supported  by  the  consolations  of  religion.     At  one  time, 
he  said:  "God  has  been  with  me  in  six  troubles,  and 
now  he  is  with  me  in  seven."     "The  day  before  he 
died  he  made  use  of  the  following  expressions  in  pra}-- 
er:  'Lord,  now  lettest  thou  thy  servant  depart  in  peace. 
t\)V  mine  eyes  have  seen  of  tliy  salvation  which  thou 
hast  prepared  before  the  face  of  all  people — a  hght  to 
lighten  the  gentiles,  and  the  glory  of  thy    people — to 
give  light  to  ihem  that  sit  in  darkness    and  the  region 
and  shadow  of  death — to  guide  our  feet  in  the  way.  of 
peace !     I  have  found  that  which   kings  and  prophets 
waited  for  and  desired,  but  died  without  the  sight.'"' 
He  died  July  24,  1S25. 

His  loss  was  deeply  felt.     He  was  a  faithful,  ardent, 
persevering   and    effective    preacher.     His  was   not  -; 


GO  JOSIAHGRAVES. 

polished  nor  a  fiery  eloquence;  but  his  preaching  was 
characterized  by  that  plain  and  comparatively  quiet 
earnestness,  which  produces  conviction  rather  than  ex- 
cites admiration.  He  fixed  his  mind  closely  and  in- 
tensely upon  his  subject,  and  was  therefore  less  solicit- 
ous of  the  gi-aces  of  manner  and  expression.  Hence, 
his  theme,  instead  of  his  power  or  manner,  became  the 
object  of  attention,  and  often  of  all  engrossing  interest. 
He  was  a  man  of  the  most  unquestionable  integrity. 
His  life  was  almost  a  continued  struggle  against  what 
was  there  and  then  tlie  popular  influence.  Relatives, 
friends,  and  those  over  whom  he  had  watched  Avith  a 
pastor's  eye  and  whom  he  loved  with  a  pastor's  heart, 
united  in  the  cry  against  him.  In  his  own  language, 
about  the  time  of  the  union  of  his  church  with  the  Free- 
will Baptist  denomination,  there  had  been  "a  very 
heavy  cannonading,  and  a  constant  fire  from  the  small 
arms  of  the  enem}'^  from  different  denominations."  And 
yet,  none  of  these  things  moved  him  from  what  he  be* 
lieved  to  be  right.  That  it  was  not  a  dogged  obstinacy, 
is  amply  evinced  by  the  circumstances  iiqder  which  he 
embraced  and  supported  Freewill  Baptist  sentiments, 
Nor  was  it  on  account  of  that  peculiar  and  repulsive 
mental  idiosyncracy,  which  causes  sojne  persons  alwa3-s 
to  be  on  the  off  side.  For  during  his  whole  history  his 
spirit  and  measures  had  a  manifest  tendency  to  allay 
opposition.  About  a  year  before  his  death,  and  not 
very  long  after  the  "heavy  cannonading,"  he  says: 
"  The  enemy  have  mostly  ceased  firing.  There  is  none 
too  much  to  keep  us  wide  awake."  Amiability,  kind- 
liness, and  fraternal  sympathies,  were  prominent  ele-: 
ments  in  his  character. 


GEORGE    LAMB. 

The  righteous  shall  be  in  everlastino;  remembrance. 
Not  only  heaven  but  earth  shall  be  familiar  with  them, 
long  after  they  have  gone  to  their  reward.  But  in 
many  cases  this  familiarity  will  be  with  influences, 
rather  than  with  personal  peculiarities.  The  mighty 
impress  of  a  righteous  heroism  will  often  be  felt  and 
prized,  and  even  recognized,  while  from  the  absence  of 
sufficient  details  of  individual  histor}",  no  adequate  por- 
traiture of  the  hero  is  preserved. 

To  a  great  extent  this  is  true  of  the  memor}'  of  George 
Lamb.  One*  who  was  intimate^'  acquainted  with  him, 
and  who  for  some  time  was  a  member  of  his  family, 
says  of  him:  "  He  was  one  of  the  most  even-tempered 
and  uniform  men,  in  all  his  habits,  I  ever  knew.  He 
possessed  a  sound  judgment,  deep  and  unaffected  piety, 
and  great  kindness  of  feeling.  He  was  universally  be- 
loved and  esteemed,  and  his  praise  is  in  all  the  churcli- 
es  where  he  labored."  And  such  clear  and  definite 
impressions  of  character,  and  of  influences  which  he 
origmated  and  directed,  or  at  least  assisted  to  set  in  mo- 
tion, seem  to  be  daguerreotvped  upon  the  recollection 
of  all  who  knew  him.  But  how,  and  by  what  particu- 
lar exhibitions  of  individual  energy  and  fidelity,  he  se- 
cured this  universal  esteem  and  controlled  these  salutary 
influences,  we  have  but  too  httle   means  of  knowing. 


Pruf.  J.  J.  Butkr. 


62  G  E  O  R  G  E    L  A  M  B  . 

He  left  no  journal,  and  came  but  slightly  in  contact  with 
those  whose  history  is  circumstantially  before  the  pub- 
lic. Nor  does  it  appear  that  the  scattered  leaves  ot 
personal  recollections  of  his  life  were  ever  very  assidu- 
ously collated.  Hence  the  details  of  his  history  are  far 
too  meager. 

Mr.  Lamb  was  born  at  Lincolnville,  Maine,  in  1788. 
It  is  said  that  he  did  not  enjoy  the  advantages  of  an 
early  education,  but  that  he  possessed  a  very  inquisitive 
and  well  balanced  mind,  of  more  than  ordinary  power. 
It  appears  that  by  some  means  he  succeeded  in  obtain- 
ing a  very  considerable  degree  of  knowledge  and  intel- 
lectual cultivation,  and  that  in  after  life  he  was  pecu- 
liarly fehcitous  in  making  a  wise  and  effective  use  of 
whatever  attainments  he  acquired.  At  the  early  age 
of  fourteen,  he  gave  satisfactory  evidence  of  Christian 
character,  was  baptized,  and  united  with  the  Freewill 
Baptist  denomination.  When  about  twenty-five  j^ears 
old,  he  commenced  preaching,  in  his  native  place,  and 
with  such  manifest  success  that  he  was  soon  after  or- 
dained. He  then  entered  upon  the  life  of  an  itinerant 
minister,  and  traveled  to  some  extent  in  connection  with 
an  older  brother,  who  was  also  a  clergyman.  Not  long 
after  this,  an  extensive  revival  attended  his  preaching 
on  Parker's  Island. 

Early  in  May,  1815,  he  went  to  Rhode  Island,  in 
company  with  Joseph  White.  Ht^re  he  met  Colby, 
who  soon  after  left,  and  was  absent  during  the  most  of 
the  ensuing  summer  and  autumn.  White  not  being 
then  ordained,  the  caie  and  superintendance  of  the  in- 
fant cause  there  devolved  upon  Mr.  Lamb.  So  judi- 
cious was   his  managment,  so  elfective  his  preaching, 


BIOGRAPHY.  63 

and  so  endearing  his  spirit,  that  the  cause  not  only  flour- 
ished, but  he  left  an  enduring  and  affectionate  remem- 
brance of  himself  in  the  hearts  of  the  people.  Few 
ministers  succeed  in  winning  such  a  lasting  regard  in 
so  brief  a  period.  At  the  time  of  the  "great  gale,"  in 
September  of"  this  year,  he  was  present  at  Burrillville, 
together  with  Colby,  White,  Moses  Cheney  and  John 
Buzzell,  at  what  was  called  a  quarterly  meeting.*  But 
it  is  to  be  remembered  that  at  that  time,  the  church  at 
Burrillville  was  the  only  one  represented,  and  was  also 
the  only  one  of  the  denomination  in  the  State  or  vicin- 
ity. Hence,  as  the  term  is  technically  used  in  the  de- 
nomination, it  was  not  properly  a  Quarterly  Meeting. 
The  actual  organization  of  a  Quarterly  Meeting  in 
Rhode  Island  did  not  take  place  until  six  j^ears  after- 
wards. 

He  left  Rhode  Island  some  time  in  the  fall,  and  Colby 
speaks  of  meeting  him  at  Montville,  Maine,  on  the 
twenty  fifth  of  November.  It  appears  that  the  winter 
was  spent  in  successful  itinerant  labors,  but  no  detailed 
account  of  them  can  be  given.  In  Ma}^  1816,  he  com- 
menced preaching  in  Brunswick,  Maine.  There  was 
already  a  Freewill  Baptist  church  there,  but  it  was  in 
such  a  sad  condition  that  a  re-organization  was  deemed 
necessary,  and  was  eventually  effected.  Toward  the 
close  of  the  season,  a  reformation  commenced,  which  in 
that  vicinity  is  remembered  and  characterized  as  "  the 
great  revival,"  and  the  church  soon  became  large  and 
efficient.  About  this  time,  he  preached  a  while  in 
Harpswell  and  also  inPhipsburg;  and  in  each  of  these 

*  See  Colby's  Life,  page  929,  Lowell  edition. 


64      ,  G  E  O  R  G  E     L  A  M  B  . 

places,  a  revival  was  enjoyed  and  a  church  organized, 
as  the  result  of  his  efforts. 

He  was  married  in  1817,  or  the  following  year,  and 
measurably  abandoning  an  itinerant  life,  he  settled  in 
Brunswick,  as  the  pastor  of  the  church  to  which  allu- 
sion has  already  been  made.  This  relation  was  sus- 
tained without  interruption  for  seventeen  years.  D  uring 
that  period  there  were  several  seasons  of  religious  awa- 
kening, and  the  church  received  considerable  accessions 
to  its  numbers.  The  members  of  his  society  were  scat- 
tered over  an  extensive  district  of  country,  and  ^-et  his 
congregations  were  generally  large,  and  good  discipline 
was  maintained  in  the  church.  Once  in  this  time — in 
1832  or  3 — he  requested  a  dismission,  but  the  people 
were  so  unwilling  to  part  with  him  that  he  was  pervail- 
ed  upon  to  withdraw  the  request.  In  the  summer  of 
1835,  he  saw  fit  to  renew  it,  and  finally  obtained  a 
dismission. 

It  is  a  matter  of  very  deep  regret  that  more  of  the 
incidents  of  this  long  and  useful  pastorate  are  not  pre- 
served. At  a  time  when  there  is  in  the  denomination 
a  manifest  and  growing  tendency  toward  permanency 
in  that  relation,  it  would  be  especially  interesting  and 
instructive  to  observe  how  and  by  what  measures  such 
protracted  efficiency  was  attained.  It  is  possible  that 
the  following  advice,  which  he  once  gave  to  a  young 
minister,  wlio  sought  his  counsel,  may  contain  some 
of  the  principles  which  lay  at  the  foundation  of  his 
own  success.  At  least  it  savors  of  strong  common 
sense,  and  evinces  a  practical  and  discriminating  judg- 
ment :  "Before  3'ou  preach  in  a  place,"  he  says,  "en- 
deavor to  become  well  acquainted  with  the  circumstan- 


BIOGRAPHY.  6^5" 

ces  of  the  people  you  are  going  to  address.  Consider 
what  their  present  condition  most  needs.  Then  study 
thoroughly  the  subject  which  you  are  to  present  them, 
and  aim  to  adapt  it,  in  every  respect,  to  their  circum- 
stances and  wants.  Seek  by  fervent  prayer  and  devout 
meditation  to  be  deeply  imbued  with  the  spirit  of  what 
you  communicate.  In  your  preaching,  be  natural,  in 
earnest,  and  to  the  point."  It  is  said  that  "he  used  to 
remark  that  the  effect  of  much  good  preaching  was  lost, 
from  being  inappropriate,  not  adapted  to  the  condition 
and  circumstances  of  the  hearers;  and  that  many 
preachers  accomplished  but  little,  for  want  of  study  and 
reflection." 

In  October  he  acceded  to  an  application  to  preach  in 
the  city  of  Bangor,  where  he  remained  through  the 
winter.  A  church  was  organized,  and  he  was  earnest- 
ly solicited  to  become  its  pastor.  But  his  now  feeble 
health,  and  the  circumstances  of  bis  faniily,  induoed  hin> 
to  decUne  the  invitation. 

At  the  ]NJai-ch  session  of  the  Bowdoin  Quarterly 
Meeting,  in  1836,  he  was  appointed  one  of  a  commit- 
tee to  visit  and  inquire  into  t\\e  condition  of  a  feeble 
church  at  Topsham.  It  was  very  generally  anticipated 
that  the  committee  would  report  that  the  church  had 
become  extinct.  But  when  they  arrived  upon  the 
ground,  they  found  something  of  a  disposition  to  raako 
another  struggle  for  existence.  A  sermon  wliich  Mr. 
Lamb  preached,  produced  a  very  strong  and  salutary 
impression,  and  he  was  engaged  to  preach  there  half  of 
die  time  for  a  year.  A  house  for  worship  was  imme^ 
diately  pm'chased,  and  a  revival  commenced  and  con-v 
tinued  during  the  sijnirner,     Mr-  Lamb  baptized  about 


66  GEORGE     LAMB. 

forty,  who  became  connected  with  the  church  ;  and  this 
prosperity  induced  the  society  at  once  to  commence  the 
erection  of  a  new  house  of  worship.  In  relation  to 
these  results,  Mr.  Lamb  said  :  "  We  came  liere  to  at- 
tend the  funeral  service  of  the  church,  but  when  we  ar- 
rived, behold  the  dry  bones  began  to  revive."  The 
other  half  of  liis  time  was  divided  between  Harpswell 
and  Bnuiswick  village. 

But  in  the  midst  of  perhaps  his  greatest  activit}'',  and 
when  that  activity  was  never  more  effective,  the  angel 
of  death  vcr}''  suddenl}'"  appeared.  On  the  fost  sab- 
bath in  December,  he  preached  twice  at  Topsham,  and 
in  the  evening  at  Brunswick  village.  It  is  thought  that 
these  discourses  w^cre  peculiarly  appropriate  as  what, 
they  proved  to  be — though  probably  entirely  unantici- 
j^ated  by  him — liis  last  sermons.  At  the  close  of  the 
services  at  the  latter  place,  he  con]])ianied  of  indisposi- 
tion, and  on  Tuesday  became  confined  to  the  house. 
For  some  years  he  had  suffered  much  from  a  disease 
which  was  supposed  to  be  the  asthma,  and  this  attack 
being  regarded  as  that  complaint,  he  was  not  considered 
in  a  dangerous  condition  for  a  number  of  days.  He, 
however,  often  expressed  doubts  of  his  recovery.  In 
the  early  part  of  the  ensuing  week,  his  friends  began  to 
feel  considerable  alarm,  but  he  manifested  great  conN 
posure  and  resignation.  On  Wednesday,  December 
14,  1836,  Mrs.  Lamb  being  alone  with  him  proposed  to 
engage  in  prayer.  He  replied  ;  "I  wish  you  would  !" 
He  sat  upon  the  sofa  while  she  engaged  in  devotion, 
and  several  times  distinctly  responded,  "Amen!" 
This  was  his  last  exj^ression,  and  in  a  few  minutes  ho 
was  perceived  to  be  calmly  dying.     A  post  mortem  ex- 


BIOGRAPHY.  67 

amination  revealed  the  fact  that  his  disease  was  an  en- 
largement of  the  vital  parts.  His  heart  was  twice  the 
ordinary  size,  and  was  literally  drowned  in  water.  It 
was  a  matter  of  surprise  that  life,  and  especially  the 
ability  to  preach  so  mucli,  had  continued  so  long. 

The  very  high  esteem  in  which  he  was  held,  drew 
together  an  immense  assemblage  at  his  funeral,  and  his 
remains  were  followed  to  the  grave  by  a  very  numer- 
ous procession  of  relatives,  ministers,  members  of  the 
two  churches  of  which  he  was  pastor  at  the  time  of 
his  death,  and  the  citizens  and  friends  generally. 
Twelve  or  fourteen  ministers  of  different  denomina- 
tions were  present,  and  several  of  them  took  part  in  the 
services.  A  sermon  was  preached  by  the  Rev.  Silas 
Curtis.  The  following  sentence  was  conspicuous^  af- 
fixed upon  the  bosom  of  the  corpse  :  "  Remember  the 

WORDS  WHICH  I  SPAKE     UXTO    YOU,    WHILE  I  WAS     YET 

WITH  YOU  V  "  During  the  ensuing  summer,  a  very  ex- 
tensive revival  occurred  in  connection  with  the  Bruns- 
wick church,  where  the  gi-eater  part  of  his  ministerial 
labors  had  been  expended,  and  a  large  number  of  the 
converts  referred  to  this  inscription  as  exciting  their 
iirst  permanent  religious  impressions.  It  caused  a 
thoughtful  review  of  his  exampkuy  life  and  faithful  in- 
structions ;  and  tiiese  now  produced  an  impression, 
which  they  had  failed  to  effect  during  his  life-time. 
This  forciljly  reminds  one  of  the  declaration  concerning 
tlic  mighty  Israelitish  enemy  of  the  Philistines,  that 
those  "  which  he  slew  at  his  death  were  more  than  they 
which  he  slew  in  his  life."  Though  perhaps  not  liter- 
ally true  of  our  brother,  yet  the  promise  was  verified : 
•'Blessed  are  the  dead  who  die  in  the  Lord:  that  thev 


6S  G  E  O  G  E    L  A  M  B  . 

may  rest  from  their  labors,   and  their  works  do  follow 
them.''^ 

Notwithstanding  the  paucity  of  historical  details  of 
his  life,  there  is  the  most  abundant  and  conclusive  evi- 
dence of  the  excellence  of  his  character.  To  the  natural 
amiability  of  his  disposition,  he  added  the  gi-aces  and 
urbanity  of  a  true  poHteness,  and  the  still  higher  graces 
of  Christian  Idndliness  and  courtesy ;  and  hence  his  pres- 
ence and  his  sympathy  were  eagerly  sought  and  highly 
prized.  As  a  Christian,  he  was  humble,  devoted  and 
exemplary ;  as  a  minister,  able,  zealous,  judicious,  faith- 
ful. One*  who  was  his  companion  in  the  ministry,  says 
of  him:  "While  we  have  often  heard  him  explain  the 
wa}''  of  life  and  salvation,  and  persuade  men  in  Christ's 
stead  to  be  reconciled  to  God,  we  have  been  constrain- 
ed to  say  in  our  heart,  '  there  stands  an  ambassador  of 
the  court  of  heaven."  Still  it  was  not  his  prerogative 
merely  to  ruffle  the  surface  of  the  mind,  and  leave  us  in 
doubt  what  had  affected  us,  but,  by  commending  him- 
self to  every  man's  conscience  in  the  fear  of  God,  he 
would  make  us  feel  that  it  was  our  duty  and  high  priv- 
ilege to  live  to  Christ.  His  object  was  not  to  move  the 
passions  only,  but  to  impress  truth  upon  the  understand- 
ing, and  plant  right  principles  in  the  heart." 
\  He  was  definite  and  decided  in  his  convictions  and 
sentiments,  and  fearless,  though  judicious,  in  their 
avowal  and  support.  His  integrity  and  fii'mness  were 
such  that  he  did  not  hesitate  to  administer  what  he 
thought  a  needed  reproof,  even  to  his  most  esteemed 
friends.     But  it  was  done  with  such  a  spirit  and  in  such 

*Rev.  Silas  Curtis. 


BIOGRAPHY.  69 

a  manner  that  they  loved  him  all  the  more  in  conse- 
quence. And  3'et,  he  was  the  early  and  earnest  friend 
of  improvement  and  reform.  As  the  questions  of  Sab- 
bath Schools,  INIissions,  Temperance,  and  Ministerial 
Support  and  Education,  respectively  came  up  in  the  de- 
nomination, and  each  were  more  or  less  opposed,  at 
least  with  indifference,  they  all  found  in  him  an  early, 
persevering  and  efficient  advocate.  His  prudence,  sa- 
gacity and  manifest  sincerit}",  disarmed  many  of  their 
prejudices,  who  otherwise  might  have  remained  uncon- 
vinced ;  while  his  zeal  and  ability  silenced  objections, 
and  imparted  confidence  to  the  faint-hearted. 

His  private  life  was  in  beautiful  harmony  with  his 
pubhc  instructions,  and  was  a  manifest  and  strildng 
exhibition  of  the  excellence  of  Christianity.  In  his  busi- 
ness concerns,  he  ever  maintained  a  strict  and  conscien- 
tious integrit}^  and  in  all  relations  preserved  an  entire 
self-possession  and  a  perfectly  um'uffled  temper.  He 
was  uniformly  kind  and  affectionate  in  the  domestic  cir- 
cle, nnd  alwa3"s  constant  and  fervent  in  his  family 
devotions.  Though  affable  and  easily  accessible,  3^et 
he  was  never  light  and  trifling ;  and  the  kindly  gravity 
and  dignity  which  he  invariably  maintained  in  the  pul- 
pit, characterized  all  his  private  life.  For  years  he 
suffered  so  severely  with  disease,  that  it  might  have 
formed  an  excuse  for  comparative  inaction ;  but  still  he 
persisted  in  labors  such  as  very  few  healthy  men 
exceed.  He  Avould  say:  "I  shall  soon  put  off  this  cor- 
ruptible body,  and  then  it  will  not  be  a  matter  of  reflec- 
tion, that  I  have  done  too  much  for  Christ."  Indeed  he 
wasalwa^^s  emplo3"ed — he  was  no  idler.  Nor  was  he 
a  bigot.  He  maintained  a  most  fraternal  spirit  toward 
7 


70  GEORGE     LAMB. 

all  evangelical  denominations.  A  majority  of  a  church 
of  another  denomination  became  dissatisfied,  and  sent 
for  him  to  organize  them  into  a  Freewill  Baptist  church. 
After  a  full  understanding  of  the  matter,  he  refused  to 
go— saying  that  his  work  was  to  unite  and  build  up,  not 
to  divide  and  destroy.  Though  strongly  attached  to 
the  sentiments  and  jDohty  of  his  own  denomination,  and 
though  using  every  proper  means  to  advocate  and  pro- 
mote them,  yet  he  was  eminently  courteous  and  charit- 
able toward  other  denominations.  He  thought  that  the 
different  branches  of  the  christian  church  have  that  in 
common  which  is  more  important  than  the  things  con- 
cerning which  they  differ ;  and  hence  that  each  should 
be  solicitous  of  the  w^elfare  of  the  rest. 

It  is  a  matter  of  deep  regret  that  Mr.  Lamb  did  not 
use  the  pen  more.  With  it,  he  might  have  rendered 
essential  additional  service  to  the  denomination  and  the 
world.  But  beyond  his  private  correspondence,  he 
wrote  almost  absolutely  nothing.  He  left  a  widow  and 
five  children. 


TIMOTHY    MORSE. 

Mr.  Morse  kept  no  diary,  and  the  most  if  not  all  of 
those  who  knew  him  in  earlier  life  have  passed  away. 
Materials  for  a  biographical  sketch  are  therefore  not 
abundant.  A  few  autobiographical  slips  from  his  pen 
remain ;  and  these,  with  some  of  his  letters,  constitute 
the  principal  part  of  the  reliable  information  concerning 
him  that  can  now  be  obtained. 

He  was  the  grandson  of  John  Morse,  senior,  and  was 
one  of  the  nine  children  of  John  and  Dorothy  Morse — 
all  of  Newbury,  Massachusetts.  He  married  Sally 
Farmer,  of  Tewksbury,  who  survived  him  for  some  time, 
and  by  whom  he  had  ten  children.  Li  relation  to  his 
early  life,  he  says  : 

"  1,  Timothy  Morse,  hereby  exhibit  a  few  sketches  of 
my  life.  I  was  born  in  Newbury,  Massachusetts,  in  the 
year  1765.  I  was  early  instructed  in  the  principles  of 
religion,  but  was  led  away  from  these  instructions  bv 
youthful  pleasures  till  I  was  twenty-two  years  of  age. 
At  this  time  I  was  married,  and  soon  after  was  brou2:hl, 
to  religious  consideration,  and  was,  I  trust,  hopefully 
converted  to  God.  I  then  joined  the  Baptist  church  at 
Haverhill  under  the  care  of  Hezekiah  Smith.  Not  long 
after  this,  I  moved  into  the  town  of  Weare,  New  Hamp- 
shire, when  I,  in  a  measure,  lost  the  life  of  religion. 
Thence  I  moved  into  Fishersfield,  where  I  now  reside. 
I  lived  here  but  a  few  3'ears  before  a  people  by  the  title 
of  Freewill  Baptists  came  along,  and  God  appeared  to 
be  with  them.     I  felt  to  join  them,  and  accordingly  did, 


72  T  I  M  O  T  H  Y     W  O  R  S  E  . 

and  entered  more  into  the  spirit  of  religion  than  before, 
by  improving  my  gift.  At  length  it  was  thought  by  the 
church  that  God  had  a  work  for  me  to  do  in  the  minis- 
try, and  in  the  year  1805  I  was  publicly  set  apart  by 
ordination.  My  work  bein^  before  me,  I  went  from 
'  city  to  city,'  preaching  and  baptizing  in  the  name  of 
the  Lord,  the  Lord  being  with  me.  Thus  I  continued 
for  some  years,  until  serious  changes  and  devastations 
took  place  in  the  church,  at  w'hich  my  mind  was  gi'eat- 
ly  affected. 

"  In  the  year  1815,  I  was  chosen  to  represent  the 
town  in  which  I  live  in  the  State  Legislature,  though 
I  acknowledge  I  was  not  without  scruples  and  fears  in 
regard  to  the  propriety  of  so  doing.  In  this  office  I 
continued  for  several  years,  preaching  at  the  same  time 
as  opportunities  presented;  yet  all  the  time  was  held 
in  suspense  whether  it  was  the  mind  of  God  that  any 
one  man  should  engage  at  one  and  the  same  time  in 
these  two  kinds  of  employ.  With  these  queries,  and 
even  with  objections,  I  dispensed — onl^^  as  I  knew  that 
justice,  truth,  equality  and  liberty  were  leading  objects 
with  me. 

"I  shall  not  do  justice  to  my  feelings  unless  I  men- 
tion God's  care  toward  me,  in  respect  to  things  of  a 
temporal  nature.  At  the  time  of  our  marriage,  I  and 
my  wife  were  poor.  We  had  nothing  but  our  hands 
to  depend  upon  for  a  living.  But  God,  who  is  rich  in 
mercy,  blessed  our  feeble  efforts  for  a  livelihood,  and 
although  I  was  called  when  low  in  the  world  to  preach 
the  gospel  without  compensation,  yet  God  has  not  only 
fed  and  clothed  us  well,  but  through  our  humble  indus- 
try has  committed  to  our  hands  property  to  the  amount 


BIOGRAPHY.  73 

of  between  two  and  three  thousand  dollars,  for  which 
we  have  great  reason  to  be  thankful."  The  foregoing, 
he  says,  was  written  at  the  time  of  his  mother's  death, 
and  is  dated,  Fishersfield,  February  24,  1S21. 

It  ap]3ears  that  while  a  member  of  the  General  Court, 
as  the  New  Hampshire  Legislature  was  called,  he  did 
not  become  so  immersed  in  civil  matters  as  to  lose  his 
interest  in  practical  religion.  In  1818,  and  during  his 
attendance  upon  one  of  the  sessions  of  that  bod}',  he 
writes  :  "  I  arrived  at  Concord  on  tuesday  morning, 
and  pitched  my  tent  at  Mr.  Davis's,  where  were  fifteen 
boarders,  four  of  whom  were  preachers  of  the  gospel. 
On  Friday  at  noon  we  called  a  convention  in  our  board- 
ing house.  Elder  Dyer,  chairman,  then  passed  a  vote 
not  to  drink  anj^  ardent  spirits  till  the  session  closes? 
Immediately  after  tliis  I  found  the  spirit  of  God  had  ad- 
mittance among  us.  At  evening.  Elder  Young  sat  and 
reasoned  with  the  people  of  death,  judgment,  and  eter- 
nity, and  it  was  a  solemn  hour.  From  that  time,  Jesus 
is  allowed  the  first  seat  here — dianks  be  to  God  I" 
Though  we  have  now  somewhat  cimerent,  and  we  trust 
better,  views  of  the  propriety  of  drinking  ardent  spirits 
at  all,  than  Mr.  Morse  and  his  companions  then  had — 
and  they  were  probabl}''  ahead  of  their  times  ;  }■  et  it 
may  be  doubted  whether  New  or  Old  England  can  now 
furnish  a  more  favorable  specimen  of  practical  puritan- 
ism  among  its  legislators. 

Nor  did  he,  amid  the  excitements  of  pohtical  affairs 
and  the  responsibilities  of  official  station,  forget  the 
spu'itual  interests  of  his  family  and  friends.  He  found 
time  and  heart  to  write  long  and  earnest  letters,  urging 
them  to  become  Christians,  or,  if  already  such,  to  in- 
7* 


74  T  I  M  O  T  11  Y     M  O  R  S  E  . 

creased  de\olion and  fklelily.  To  one  of  his  daughters- 
in-law,  he  writes  from  Concord,  in  1820  :  "  I  sincere- 
ly confess  that  in  no  late  period  of  my  life  have  I  had 
heavier  impressions  on  things  etcrn^d  than  I  have  had 
within  a  few  days.  Under  these  reflections,  I  look  back 
to  the  days  of  our  first  acquaintance,  and  remember 
the  soul  union  we  then  enjoyed.  You  remember  it 
likewise  !  This  was  not  a  fable,  neither  was  it  a  fic- 
tion, but  the  power  of  the  fiving  God.  Now,  my  dear 
child,  while  the  spirit  of  God  is  operating  on  my  soul,  it 
revives  in  my  heart  the  hvely  bonds  of  our  former  union 
and  makes  it  a  present  matter.  O  may  the  God  of  Israel 
send  down  some  heavenly  fire  on  your  soul  and  mine, 
that  we  may  never  become  stnmgcrs  to  a  heaven  so  di- 
vine !  Although  we  have  trials  and  temptations — it  has 
been  the  lot  of  all  God's  children,  and  none  will  reach 
heaven  without  them — yet  beloved  child  put  on  cour- 
age, be  patient  in  tribulation,  serving  the  Lord  !" 

To  one  of  his  sons,  he  writes,  under  date  of  Concord, 
June  19,  1821  :  *^  confess  I  feel  a  new  commission 
from  God  to  call  u^n  my  sons  as  well  as  daughters  im- 
mediately to  make  ready  to  meet  God  in  peace.  And 
now,  mv  son,  I  charge  j'ou  in  the  fear  of  God  to  com- 
mence the  duty  of  pr.-ij-er  to  God.  You  are  now 
settino;  out  in  the  world  with  a  risinir  familv,  and  it  is 
with  you  to  establish  the  clement  of  your  house.  If 
vou  fashion  your  liouse  in  a  godly,  religious  form,  then 
vour  children  will  be  early  taught  of  God  that  gi'cat 
may  be  then- peace.  But  if  3-ou  shnpe  your  house  after 
the  world,  you  thereby  open  the  door  for  a  flood  of  evils, 
and  vour  blessings  will  all  turn  to  curses  in  the  end. 
The  language  of  God  is  this:  'I  will  pour  out  my  fury 


BIOGRAPHY.  75 

upon  the  heathen  and  upon  the  famihes  that  call  not 
npon  my  name.'  Think  upon  these  things !  When 
you  have  read  through  this  letter,  stop  long  enough  to 
send  one  desire  to  God,  and  then  read  it  over  again; 
and  may  God  give  you  much  of  the  spirit  in  which  it  is 
written!  "  Though  the  foregoing  may  now  seem  home- 
ly and  somewhat  outre,  yet  it  was  in  harmony  with 
the  spirit  of  the  times — when  as  yet  the  more  polished 
language  of  j)hilosophy  and  science  had  not  been  so 
fully  appropriated  to  express  the  workings  of  rehgious 
experience ;  and  it  moreover  bears  the  unmistakeable 
impress  of  sincerity,  and  of  an  all-absorbing  interest  in 
practical  Christinnity. 

Not  far  from  this  time,  he  abandoned  his  legislative 
career,  and  gave  himself  wholly  to  the  work  of  an  itiner- 
ant preacher.  "Having,"  he  says,  "settled  my  world- 
ly affairs,  giving  my  property  to  my  two  sons,  Daniel 
and  Stephen,  reserving  to  m3'self  and  wife,  however, 
a  comfortable  support  during  our  natural  lives;  and 
feeling  it  my  duty  to  leave  all  for  the  sake  of  preaching 
the  gospel,  in  the  year  1821,  I  left  all  earthly  things  for 
Christ's  sake  and  the  gospel's,  and  verily  God  was  widi 
me."  He  adds:  "My  first  tour  was  to  Windsor,  Ver- 
mont, where  God  was  pleased  to  pour  out  his  spirit 
richly,  so  that  a  church  was  gathered  of  about  sixty 
members.  My  next  tour  was  to  Rhode  Island,  where 
about  fifty  were  converted  and  gathered  into  a  church. 
IMy  third  was  to  Randolph,  Vermont,  where  a  goodly 
number  were  converted  and  the  old  church  revived. 
My  fourth  was  through  the  northerly  part  of  Vermont, 
and  closed  in  Strafford,  where  many  were  turned  unto 
the  Lord.     After  this,  I  visited  Northfield,  where  was  a 


76  T  I  MO  TII  Y     MORSE. 

reformation.  I  baptized  a  number,  and  lelt  them  in 
prosperity.  In  18:20,  I  went  to  Dover,  Vermont,  where 
about  one  hundred  were  converted,  to  the  gi'eat  joy  of 
the  old  dechnin_2:  church  in  that  place." 

He  was  in  Rhode  Island  in  October  1821,  and  was 
present  at  the  organization  of  the  Rhode  Island  Quar- 
terly Meeting.  He  also  attended  the  next  session  of 
that  bod}',  in  January  1822,  and  probably  spent  the 
most  if  not  all  of  the  intervening  time  within  its  bounds. 
It  would  appear,  however,  that  this  visit  M'as  previous 
to  ekher  of  the  tours  above  mentioned.  At  least,  after 
this  visit,  and  during  the  summer  of  1822,  he  wrote  to 
one  of  the  Rhode  Island  ministers  concerning  "a  glori- 
ous work  of  the  Lord  in  Windsor,  Vermont " — manifest- 
ly in  connection  with  his  own  labors.  In  another  letter, 
dated  January  20, 1823, he  speaks  of  "laboring  through 
the  season  past  at  Windsor,  Vermont,  and  gathering  a 
church  of  more  than  fifty  members,  where  Freewill 
Baptist  people  had  not  before  been  known."  These 
considerations,  in  connection  with  the  fact  that  he  was 
not  engaged  in  any  particular  revival  in  Windsor  du- 
ring several  succeeding  years,  manifestly  identity  the 
summer  of  1822,  as  the  period  of  what  he  calls  his 
"  fii-st  tour." 

In  the  latter  part  of  October,  1822,  he  returned  to 
Rhode  Island,  and  early  in  the  ensuing  month  com- 
menced preaching  in  Pawtucket.  Besides  the  sabbath 
services,  he  at  first  preached  "two-thirds  of  the  even- 
ings during  the  week,"  and  eventually  meetings  were 
"attended  every  night  without  regard  to  the  weather." 
A  revival  soon  commenced,  which  resulted  in  the  addi- 
tion of  upwaids  of  forty  to  the  Freewill  Baptist  church. 


BIOGRAPHY.  77 

It  appears  that  during  a  considerable  portion  of  the 
winter,  daily  prayer  meetings  were  held  in  the  early 
part  of  the  afternoon.  On  one  of  these  occasions,  the 
meeting  continued  from  one  till  five  o'clock ;  and  such 
was  the  spirit  that  prevailed,  that  Mr.  Morse  declares 
he  never  enjoyed  such  a  day  in  his  life  before.  The 
last  of  February,  he  left  to  visit  his  family  in  Fishers- 
field,  but  returned  again  in  April.  jNIost  of  the  summer 
was  spent  in  Rehoboth,  with  what  was  then  an  inde- 
pendent church.  It  had  been  connected  with  the  old 
Groton  Union  Conference  ;  but  when  most  of  the  church- 
es of  that  body  united  with  the  Calvinistic  Baptists,  it 
retained  its  free  communion  principles,  and  remained 
alone  for  3"ears.  But  through  the  influence  of  Mr. 
Morse,  and  others,  it  became  connected  with  the  Rhode 
Island  Quarter!}'  iNIeeting,  in  August  1S23.  It  was 
originally  organized  in  1777.  He  preached  more  or 
less  witli  this  church  during  the  following  winter ; 
though  it  is  possible  and  somewhat  probable  that  he 
made  another  visit  to  New  Hampshire,  some  time  in  the 
tall. 

The  summer  of  1824  was  the  period  of  his  tour  to 
Randolph,  Vermont,  where  it  would  seem  that  a  large 
part  of  his  labors  during  the  following  autumn  and  win- 
ter were  expended.  In  July,  1S25,  he  went  to  Dan- 
ville, where  he  remained  a  short  time,  and  "  saw  a  good 
addition  to  the  church."  From  thence  he  proceeded  to 
Lyndon  and  Sutton,  and  remained  in  that  vicinity  up- 
wards of  two  months.  Here  several  were  converted, 
and  he  speaks  of  having  enjoyed  much  of  the  divine 
presence  and  blessing.  Spending  a  httle  time  in  Ran- 
dolph, the  scene  of  his  last  3'car's  labors,  he  arrived  at 


78  TIMOTHY    MORSE. 

StraflTord,  Vermont,  about  the  middle  of  October.  A  re- 
vival immediately  commenced  there,  and  progressed 
with  astonishing  rapidit}^  "  Meetings,"  he  says,  •'  were 
held  every  day.  Almost  all  other  business,  save  the 
concerns  of  the  soul  and  of  eternity,  was  laid  aside,  and 
in  four  months  three  hundred  souls  were  hopefully  con- 
verted to  the  Lord."  Some  time  during  the  ensuing 
winter  or  spring,  he  preached  for  awhile  in  Northfield, 
with  his  usual  success. 

After  a  brief  visit  to  Rhode  Island,  he  attended  the 
May  session,  in  1S2G,  of  the  Weare  Quarterly  Meeting, 
of  which  he  was  a  member,  and  which  convened  at 
Newport,  New  Hampshire.  A  number  of  individuals 
in  Dover,  Vermont,  having  left  the  Calvinistic  Baptists 
and  united  on  "free  ground,"  as  it  was  phrased,  sent  a 
deputation  to  this  body  for  assistance.  INIr.  Morse  and 
another  minister  were  selected  to  visit  them.  Upon 
arriving  at  Dover,  they  found  it  to  be  a  rough,  country 
place,  with  a  scattered  population.  In  two  or  three 
days,  his  colleague  left  him,  as  he  expresses  it,  "alone 
in  that  dismal,  rough  world;"  and  for  a  time,  and  not- 
withstanding there  were  some  promising  indications,  he 
was  quite  disj^irited.  He,  however,  soon  recovered  his 
spirits,  and  an  extensive  revival  ensued.  He  sa3\s : 
"For  a  few  da3"s,  we  had  one  each  day,  and  then  for 
a  wliDe  two  each  da}^  who  gave  evidence  that  they 
were  born  into  the  kingdom,  and  soon  from  six  to  eight 
were  hopefully  converted  at  every  meeting."  A  very 
large  number  were  added  to  the  church,  which  became 
the  germ  of  what  was  afterwai'ds  the  Dover,  and  is  now 
the  Franklin  Quarterly  Meeting. 

About  the  middle  of  August,  he  started  for  Montpe- 


BIOGRAPHY.  79 

lier,  Vermont,  where  he  found  the  remnants  of  three 
Freewill  Baptist  churches,  which  had  been  formed 
some  twent}'  3-ears  before.  In  a  short  time,  these  were 
re-organized  into  a  single  church,  and  something  of  a 
revival  followed.  Quite  a  number  were  baptized,  and 
united  with  the  church. 

The  next  account  we  have  of  him,  he  is  again  at 
Pawtucket.  The  following  is  his  description  of  the 
state  of  things  there,  under  date  of  June  22, 1827.  It  is, 
however,  by  lar  the  most  eccentric  paragi-aph  we  have 
ever  seen  from  his  pen.  "  Soon  after  I  came  here  they 
finished  a  vestry  in  the  lower  part  of  the  meeting  house, 
which  would  hold  two  hundred  people.  I  was  called 
to  the  dedication  of  this  place,  and  preached  from  these 
words — '  O  worship  the  Lord  in  the  beauty  of  holi- 
ness;' and  the  glory  of  the  Lord  filled  the  house. 
From  that  time  we  appointed  a  meeting  in  the  vestry 
every  night,  and  have  had  a  house  full  of  people  every 
evening;  and  although  but  few  have  clearly  manifested 
a  saving  hope,  still  there  is  a  great  solemnity  on  the 
minds  of  many.  The  devil  is  howling  about  in  his  us- 
ual manner,  and  it  is  a  little  curious  to  see  how  artful 
he  is,  in  his  efforts  to  keep  the  ground.  I  have  had  two 
ministers,  the  world,  flesh  and  devil,  to  fight  since  I 
have  been  here,  besides  my  own  carnal  mind,  which 
keeps  me  snug  to  my  business.  I  have  often  thought 
of  the  crooked  steam  boxes,  with  which  sleigh  runners 
are  bent ;  but  the  Lord  has  got  me  into  a  straight  steam 
box  this  summer,  to  take  out  the  crooks.  I  hope  I  shall 
stand  w^hen  I  have  done,  and  not  crook  back  again. 
We  are  daily  expecting  the  devil's  boom  to  break,  and 
if  it  does,  I  expect  a  dreadful  cracking.     He  has  got  a 


80  TIMOTHY    MORSE. 

great  many  souls  within  his  boom  now,  but  his  rope  is 
quite  rotten,  and  he  don't  hke  that  long  knife  that  the 
Lord  has  put  into  my  hand."  It  is  not  known  how  long 
he  remained  in  the  place,  nor  where  he  spent  the  win- 
ter following.  A  lew  were  added  to  the  Pawtucket 
church  aljout  that  time,  but  it  does  not  appear  that  any 
particular  revival  then  occurred  in  that  place. 

During  the  ensuing  summer,  he  was  engaged  in 
preaching  in  Fishersfield,  and  the  adjacent  town  of 
Bradford.  A  revival  was  the  result,  which  embraced 
amons:  the  converts  a  number  of  his  own  children.  He 
had  often  lamented  that  while  he  was  permitted  to  see 
so  manv  others  become  Christians,  some  of  his  own 
children  remained  impenitent.  Now  his  heart  was  glad- 
dened by  their  conversion.  In  April,  1829,  the  refor- 
mation had  not  subsided ;  and  he  found  himself  so  much 
occupied  at  home,  as  to  have  but  little  time  to  go 
abroad. 

In  June  or  Juty,  of  this  year,  he  went  to  Salem,  Mass- 
achusetts, and  commenced  preaching  to  a  small  and 
distracted  church  there,  of  the  Cin-istian  Connection. 
Here  it  seems  that  he  found  about  as  much  as  he  could 
do  to  make  the  crooked  things  straight.  Some  of  the 
people  had  acquired  very  exalted  conceptions  of  their 
spiritual  attainments;  and  at  one  time,  one  of  them  said 
to  him:  "Timothy,  you  are  under  the  law,  and  are  an 
enemy  to  the  spirit  of  God ;  and  I  know  as  well  as  I 
know  that  I  am  sitting  in  this  chair,  that  you  cannot  be 
saved  as  3'ou  now  ;n-e."  But  notwithstanding  they 
claimed  to  be  so  directl}'  under  divine  guidance,  j-et 
order  and  different  views  of  spiritual  operations  pre- 
vailed ac;ainst  them.     Besides  these,  some  of  the  baser 


BIOGRAPHY.  SI 

sort — "mobs  of  unholy  wretches,"  as  he  calls  them — 
excited  quite  a  storm  of  opposition.  Horns  were  sound- 
ed around  the  place  of  assembly,  the  cry  of  fire  was 
raised,  and  various  other  devices  were  carried  into 
effect,  in  order  to  break  up  the  meetings.  False  reports 
were  circulated  concerning  his  character,  and  even  per- 
sonal molestation  was  attempted.  So  far  were  these 
things  carried,  that  he  says  there  were  many  who  would 
have  put  an  end  to  his  life,  if  it  had  been  in  their  power. 
He  also  declares  that  he  never  before  so  clearly  under- 
stood the  idea  of  wholly  laying  down  our  lives  for  Christ. 
But  his  undaunted  Christian  courage  rose  superior  to  all 
these  obstacles,  and  he  had  the  happiness  of  soon  being 
able  to  leave  the  little  flock  in  comparative  quiet  and 
prosperity.  ^ 

Toward  the  close  of  September,  he  proceeded  from 
thence  to  Pawtucket.  Some  revival  had  already  been 
enjoyed  by  some  of  the  other  churches  in  the  place,  and 
upon  his  first  arrival  he  writes  that  the  prospect  there 
was  better  than  it  had  been  before  for  some  years.  He 
remained  there  for  some  time,  and  by  the  first  of  Jan- 
uary, forty-five  had  been  added  to  the  Freewill  Bap- 
tist church.  Among  the  converts  was  one  Avho  is  now 
a  devoted  and  efficient  minister.  It  is  not  known  that 
he  visited  an}^  other  of  the  churches  of  the  Rhode  Island 
Quarterly  Meeting  at  this  time.  Nor  is  it  certain  when 
he  returned  home.  He  was,  however,  at  Fishersfield 
in  December. 

From  this  tim3  until  just  before  his  decease,  a  period 
of  more  than  two  years,  we  almost  entirely  lose  sight  of 
him.     Bat  we  are  assured  by  one*  who  was  somewhat 

*R2V.  Arthur  Caverno. 


S2  TIMOTHY    MORSE. 

familiar  with  his  later  history,  that  he  was  still  devoted 
to  the  work  of  the  ministry.  With  his  spirit  and  tem- 
perament, it  could  not  well  be  otherwise,  so  long  as 
sufficient  ph3^sical  abihty  remained.  He  would  not 
only  work,  bat  work  with  an  earnestness  and  a  single- 
ness of  purpose,  Avhich  would  not  fail  of  producing  effect. 
Once  only,  daring  this  time,  do  we  catch  a  glimpse  of 
him,  and  then  he  is  an  active  and  influential  member  of 
the  fourth  General  Conference,  in  October,  1830. 

In  the  summer  of  1832,  disease  began  manifestly  to 
point  to  a  day  not  far  distant,  as  the  period  of  his  death. 
He  himself  felt  that  his  earthly  career  was  almost  fin- 
ished, and  often  spoke  of  it  with  composure  and  satis- 
faction. At  the  last  session  that  he  attended  of  the 
Quarterly  IMeeting  to  which  he  belonged,  he  spoke  at 
some  length,,  reminding  the  audience  that  they  were 
listening  to  him  for  the  last  time.-  "Soon,"  said  he, 
"you  will  hear  that  the  old  man  is  dead."  In  October,  • 
it  became  evident  that  his  end  was  near.  He  then  se- 
lected the  person  to  preach  at  his  funeral,  and  request- 
ed that  six  of  his  brother  ministers,  whom  he  named, 
might  be  his  bearers.  He  also  gave  directions  concern- 
ing other  arransjements  at  his  funeral.  AmouQ"  other 
things,  he  desired  that  the  hymn  might  be  sung,  which 
commences, 

"  Far  from  affliction,  toil,  and  care," 

and  the  anthem  beginning  with,  "  jNIy  friends,  I  am  go- 
ing a  long  and  tedious  journey,  never  to  return."  As 
might  be  expected,  his  last  days  were  peaceful  and  hap- 
py ;  and  he  often  expressed  a  desire  to  depart  to  be 
with  his  Lord.  He  died,  October  30,  1832.  His  dis- 
ease was  the  dropsy. 


BIOGRAPHY.  S3 

Mr.  Morse  was  a  man  of  much  more  than  ordinary 
force  of  character.  He  ^A-as  micommonly  energetic  and 
persevering ;  but  with  these,  and  3^et  be^^ond  theni, 
there  was  an  inherent  and  powerful  individuaht3^  Who- 
ever c,ame  in  contact  with  him,  whether  in  S3^mpathy 
or  in  opposition,  instinctively  felt  themselves  in  the  pres- 
ence of  a  man  of  marked  and  decided  originalit}^  It 
was  rough,  untutored,  and  even  eccentric  ;  but  it  was 
full  of  vitalit}',  and  the  capabilit}'  of  impressing  itself 
upon  other  minds.  It  received  little,  and  imparted 
much.  His  eccentricities  miirht  excite  a  smile,  or  his 
uncultivated  earnestness  provoke  a  sneer  ;  nnd  yet  his 
hearers  seldom  went  awa}',  without  more  or  less  of  his 
character  enstamped  upon-^hem.  They  could  not  help 
it.  There  was  a  power  in  his  presence,  that  arrogance, 
contempt,  disgust,  and  even  will,  could  not  wholly  resist. 

He  also  possessed,  in  an  eminent  degree,  the  power 
to  read  character.  He  could  penetrate  the  veil  of  ex- 
ternal appearances,  as'  comparatively^  few  men  can  ; 
and  was  therefore  the  better  able  to  adapt  his  preach- 
ing and  his  measures,  to  the  exigencies  of  the  time,  and 
to  the  feelings  and  characteristics  of  those  whom  he 
wished  to  afiect.  He  perceix^ed  clearly  when  to  an- 
swer a  fool  according  to  his  folly,  and  when  to  answer 
him  not  according  to  his  folly.  Hence  he  knew  how 
to  approach  men — how  to  arrest  their  attention,  win 
their  sympathies,  and  arouse  their  hearts.  He  could 
counsel  the  wayward  and  reprove  the  erring,  without 
repelling  them  ;  and  could  rebuke  tlie  x'icious  with  se- 
verit}'',  without  exciting  anger,  rather  than  remorse  and 
penitence. 

In  addition,    he    was    eminently   pious.     Whatever 


84  T  I  M  O  T  II  Y     M  O  R  S  E  . 

was  said  or  thought  of  his  manner,  or  even  of  his  meas- 
ures, all,  except  the  spirit-seers  of  Salem,  conceded 
that  he  was  something  more  than  sincere — he  was  a 
man  of  God,  living  in  communion  with  the  spirit  of 
heaven.  He  preached,  prayed,  and  conversed,  not 
merely  so  that  it  woidd  be  said  "  he  thinks  it  is  so," 
but  it  was  felt  that  he  possessed  a  spirit  which  the 
world  knows  not  of — the  positive,  permeating,  living 
element  of  Christianity.  And  therefore  he  practised 
the  duties  of  religion  with  intense  pleasure — they  were 
not  tasks  to  him.  Dut}''  was  lost  in  privilege,  and  self- 
denial  became  a  blessing  and  a  joy. 

No  wonder,  then,  that  he  was  successful;  though 
with  more  cultivation  and  refinement  he  might  un- 
doubtedly have  been  still  more  successful.  Ordinary 
men  would  make  sad  failures,  were  the}^  to  imitate  his 
eccentricities  of  manner  or  expression.  He  succeeded 
in  spite  of  them,  not  on  their  account.  But  with 
his  power,  originality,  and  ,23ersonal  impressiveness, 
scarcely  any  drawback  could  prevent  the  most  marked 
results.  His  triumph  at  Salem,  against  obstacles  such 
as  few  men  could  meet,  much  less  overcome,  is  alone 
ample  evidence  of  his  preeminent  ability  to  influence 
and  control  others ;  and  would  cause  us  to  wonder,  if 
he  had  not  elsewhere  been  universally  successful. 
Duringhis  ministry,  he  baptized  upwards  of  five  hundred. 


ELI   TOWNE. 

But  little  is  known  concerning  Mr.  Towne's  early 
history.  The  records  of  the  Rhode  Island  Quarterly 
Meeting,  state  that  he  was  from  Mar3-land.  In  1823, 
a  brother  of  his  resided  at  Washington,  Pennsjdvania, 
and  speaks  of  him  as  in  some  degree  associated  with 
that  place.  It  is  possible,  if  not  probable,  that  this  was 
his  native  place,  and  that  he  went  from  thence  to  JNIar}-- 
land.  His  temperament  and  his  habits  were  not,  how- 
ever, of  a  very  local  character,  and  in  all  j)robability 
he  was  not  very  closely  associated  with  any  particular 
localit3% 

He  was  originally  an  acceptable  and  influential 
preacher  among  the  iVIethodists  ;  but  beyond  this,  noth- 
ing very  definite  is  known  of  his  early  religious  expe- 
rience. Those  who  knew  him  when  in  Rhode  Island, 
unite  in  saying  that  he  was  appointed  by  some  Meth- 
odist body  in  Maryland,  to  visit  some  of  the  Methodists 
in  New  England.  Upon  arriving  in  Ne^v  England,  he 
for  the  first  time,  as  he  declared,  became  acquainted 
with  the  Freewill  Baptists.  He  also  afSrmed  that  their 
sentiments  were  precisely  those  which  he  had  alwa^-s 
believed  and  maintained,  since  he  became  a  Christian  ; 
and  that  he  united  with  the  Methodists,  simply  because 
their  sentiments  were  more  nearly  in  harmon}^  with  his, 
than  were  those  of  any  other  denomination  with  which 
he  was  acquainted.  He  therefore  at  once  joined  the 
Freewill  Baptist  denomination.  The  Rev.  Reuben 
Allen  says  that  he  was  received  at  a  Yearly  Meeting  in 


86  ELITOWNE. 

New  Hampshire.  At  all  events,  in  1822,  he  was  re- 
cognized and  held  in  very  high  estimation  as  a  Freewill 
Baptist  minister,  by  such  men  ds  White,  Morse,  Sweet 
and  Allen  ;  and  at  the  time  of  his  death,  he  had  full 
and  ample  Freewill  Baptist  ministerial  credentials. 

During  the  latter  part  of  the  summer  of  1822,  he 
spent  some  time  in  Rhode  Island,  and  was  present  at 
the  August  session  of  the  Rhode  Island  Quarterly 
Meeting.  With  a  strong  and  active  intellect,  he  pos- 
sessed a  somewhat  nervous  and  excitable  temperament ; 
and  at  this  time  he  made  one  of  the  most  thrilhng  and 
startling  addresses  that  had  ever  been  heard  in  that 
part  of  the  country.  It  was  so  entirely  unprecedented, 
that  some  of  the  irreligious  sought  to  account  for  it  by 
saying  that  he  was  crazy.  It  is  even  now  a  frequent 
topic  of  remark,  and  is  evidently  a  cherished  recollec- 
tion with  those  of  his  hearers  who  still  survive. 

After  staying  a  while  in  Rhode  Island,  he  returned 
to  Pennsylvania,  and  perhaps  to  Maryland.  Soon  after 
this,  it  appears  that  he  spent  some  time  in  Rudand, 
Meigs  county,  Ohio,  and  also  in  Alexander,  in  Athens 
county  :  for  he  was  present,  June  29,  1823,  at  the  ses- 
sion of  the  Huron  Quarterly  INIeeting — then  called  the 
"Free  Baptist  Quarterly  Meeting" — as  a  messenger 
from  a  church  in  each  of  tliose  places,  and  with  a 
request  for  their  union  with  the  Quarterly  Meeting. 
The  request  was  granted  ;  and  he  is  mentioned  as  one  of 
the  four  preachers  "  who  appeared  to  be  principal^  en- 
gaged to  keep  up  the  standard  of  liberty  in  the  church- 
es, and  to  preach  repentance  to  perishing  sinners." 
The  Rutland  church  then  had  lift}- four  members,  and 
that  at  Alexander,  one  hundred   and  three.     Previous 


BIOGRAPHY.  87 

to  liis  attendance  upon  the  Quarterly  Meeting,  though 
in  the  same  month,  he  made  a  xery  brief  journey  to 
Cooperstown,  New  York  ;  but  it  does  not  appear  for 
what  purpose,  except  that  it  was  "  in  his  master's  ser- 
vice." 

Some  time  in  the  summer  or  early  autumn,  he  went 
to  Detroit,  in  what  was  then  the  Michigan  Territory. 
He  also  traveled  through  the  Miami  country.  But 
though  he  remained  in  those  parts  for  some  time,  and 
devoted  himself  to  preaching,  yet  it  is  not  known  pre- 
cisely^ in  what  localities,  or  with  what  effect.  Toward 
the  last  of  September,  he  arrived  at  Cincinnati,  and 
was  taken  sick  on  the  evening  of  his  arrival.  He  had 
stopped  at  a  public  house ;  but  a  kind  heart,  on  the 
next  morning,  invited  him  to  the  house  of  Garrett  Van 
Ausdols.  His  sickness  proving  to  be  severe,  a  phj'si- 
ian  was  called,  and  he  was  taken  to  another  place,  and 
eventually  to  a  widow  Allen's — probably  in  order  that 
he  might  be  better  cared  for.  The  ph^'sician  was  at- 
tentive, and  "  he  was  nursed  with  tlie  greatest  care  and 
attention,"  but  all  in  vain.  He  died  October  3,  1823, 
among  strangers,  and  in  a  strange  land.  Generous 
fi-iends,  whose  names  are  unknown,  closed  his  eyes  in  the 
sleep  that  knows  no  waking,  shed  the  tears  of  strangers 
over  his  otherwise  unattended  bier,  and  sustained  the  ex- 
penses of  his  sickness,  and  of  a  decent  burial.  One  who 
was  with  him  in  his  last  hours,  sa3^s  :  "  I  conversed 
with  him  on  the  subject  of  death  and  a  future  state.  He 
professed  to  have  faith  and  confidence  in  Jesus  Christ  ; 
but  wished  to  live  on  account  of  his  family,  and  also  to 
do  more  in  the  vine3'ard  of  the  Lord."  The  disease 
with  which  he  died  is  not  named.     As  his  wife   died 


88  ELITOWNE. 

some  three  or  four  months  before,  it  is  probable  that  he 
had  children  ;  though  it  would  seem  that  she  died  after 
he  left  home,  and  as  he  had  been  almost  constantly 
traveling  in  a  very  new  country,  with  but  few  means 
of  communication,  it  is  possible  that  he  was  not  aware 
of  her  decease. 

He  made  some  considerable  use  of  his  pen,  and  kept 
some  account  of  his  travels  ;  and  at  the  time  of  his  death 
had  quite  a  number  of  papers  with  him.  But  they 
have  probably  been  wholly  lost,  or  at  least  are  not  now 
known  to  be  accessible.  From  what  is  known  of  him, 
it  is  apparent  that  if  all  the  particulars  of  his  stirring, 
eventful,  and  somew^hat  eccentric  life,  could  be  traced 
out,  it  would  constitute   a  deeply  interesting  narrative. 

For,  while  it  is  difficult  for  those  who  were  with  him 
w^iile  in  Rhode  Island,  to  recall  any  very  detailed  re- 
membrance of  what  he  then  related  of  his  former  his- 
tory, yet  then-  impressions,  and  what  the}'"  can  recall, 
clearly  evince  that  his  previous  life  was  quite  as  fully 
characterized  b}'-  stirring  scenes,  as  the  ghmpses  we 
have  of  him  afterwards,  show  was  the  case  with  the 
subsequent  portion.  And  3'et,  one  leading  purpose,  the 
glory  of  God,  was  the  central  point,  around  which  it  all 
clustered,  and  to  which  it  bore  a  manifest  relation. 
And  such  was  his  manifest  probity,  that  amid  all  these 
changing  and  often  excited  scenes,  it  does  not  appeair 
thas  his  integrity  was  ever  questioned.  And  notwith- 
standing his  excitability,  he  wielded  perhaps  bis  great- 
est influence  over  tlie  better  imd  more  cultivated  class 
of  minds. 


ABEL    THORNTON. 

Abel  Thorntox  was  a  native  of  Johnston,  Rhode 
Island,  and  was  born  August  16,  1799.  As  soon  as  he 
was  old  enough,  he  was  sent  to  school;  and  during  the 
most  of  his  minority,  he  enjoyed  such  educational  ad- 
vantages as  that  part  of  the  country  afforded.  He  was 
endowed  with  a  very  inquisitive  mind,  thirsting  for 
knowledge,  and  every  facility  for  its  acquisition  was 
most  sedulously  improved.  In  this  wa}^  he  picked  up 
an  amount  of  information,  and  secured  a  degree  of 
mental  culture,  much  be3-ond  what  are  usually  attained 
by  those  in  his  situation. 

But  his  moral  nature  was  not  so  assiduously  trained. 
He  was  indeed  taught  to  conform  to  those  external 
points  of  morality,  which  form  the  basis  of  social  re- 
spectability. In  all  these  respects,  there  were  few  who 
excelled  him.  He  was  instructed  to  aim  at  a  high  so- 
cial position,  and  succeeded  in  attaining  it.  Yet  he  not 
only  had  little  care  for  his  spiritual  interests,  but  when 
twenty  j^ears  old  his  religious  knowledge  was  very  lim- 
ited. At  that  lime,  he  had  not  read  fifty  chapters  in 
the  Bible.  He  occasionalh-  queried  with  himself  con- 
cerning death  and  the  future  world  ;  but,  in  his  own 
language,  his  ideas  were  "  scanty  upon  these  subjects." 
It  is  not  surprising,  therefore,  that,  as  he  tells  us,  he 
ver}'^  much  dehghted  in  worldly  amusements,  and  ac- 
tually supposed  his  enjo^mient  superior  to  that  of  the 
Christian  ;  and  that  he  even  experienced   a  feeling  of 


90  ABE L    THORXTOX. 

compassion  for  such  of  his  5'Ouag  companions  as  made 
a  profession  of  religion.  .  The  serious  ilhiess  of  one  of 
his  brothers,  at  one  time  caused  him  some  ahirm,  but 
it  soon  subsided. 

In  the  sjiring  and  summer  of  1820,  quite  an  exten- 
sive revival  occurred  in  the  vicinity  where  he  lived, 
through  the  instrumentalit}'  of  Clarissa  H.  Danforth,  a 
female  preacher.  At  first,  he  was  proof  against  all  se- 
rious impressions  ;  and  when  at  length  his  attention  be- 
gan to  be  arrested,  his  father  dissuaded  him  with  the 
usual  epithets  of  wildfire,  excitement,  confusion,  and 
the  like.  These,  however,  eventualh^  lost  their  power 
over  him.  The  recital  of  a  dream  concerning  the  judg- 
ment da}',  very  naturally  suggested  to  him  that  he 
was  unprepared  for  such  an  event.  Upon  retrospecting 
his  life,  the  respectability  and  outward  moiTilitj-,  of  which 
he  had  felt  so  boastful,  was  perceived  to  be  utterly  insuf- 
ficient to  enable  him  to  render  an  account  to  God.  His 
conviction  soon  became  so  intense  as  entirel}^  to  sweep 
away  his  proud  conceptions  of  the  superiority  of  world- 
ly pleasures,  and  he  resolved  to  become  a  Christian. 

He  at  once  set  about  religious  matters,  with  the  same 
ardor  and  perseverance  with  which  he  had  before  sought 
worldly  distinction  and  enjoyment.  Some  now  re- 
proached him  as  a  fool,  others  called  him*  crazj^,  and 
once  he  was  told  that  he  should  not  go  to  meeting  so 
much  as  he  had  done.  But  it  all  failed  of  turninir  him 
from  "his  purpose.  His  conversion  was  not  character- 
ized by  an}^  particularly  sudden  revulsion  of  feeling  ; 
but  by  a  somewhat  gi-adual  transition,  he  came  to  love 
what  he  once  hated,  and  to  find  no  pleasure  in  what 
lieretofore  had  afforded  his  greatest  delight.     For  a  time 


BIOGRAPHY.  91 

he  was  fearful  lest  he  should  be  deceived,  and  think 
himself  a  Christian  when  he  was  not.  But  becoming  at 
length  fully  satisfied,  he  was  baptized,  in  June  of  the 
same  vear,  and  became  connected  with  the  Freewill 
Baptist  church  in  Smithfield.  The  night  before  his 
bajDtism  was  principally  spent  in  self-examination. 

Durinor  the  ensuino;  autumn,  his  mind  beo;an  to  be 
occupied  with  the  thought  that  it  would  become  his  duty 
to  enter  the  Christian  ministry.  The  winter  was  spent 
in  teaching  school ;  and  in  the  mean  time  he  "•dihgenth' 
apjSied  himself  to  stud}' — especially  the  study  of  the 
Bible.  But  though  his  impressions  concerning  entering 
the  ministry  continued,  and  even  increased,  until  he 
was  fullv  convinced  of  their  signiiicance,  vet  he  did  not 
seem  disposed  to  yield  to  them.  In  July,  1821,  he  be- 
came an  officer  in  a  militar}^  company,  and  this  partial- 
ly diverted  his  attention  from  religious  matters.  But 
one  day,  as  he  was  going  to  borrow  a  book  on  military 
tactics,  he  took  his  Bible  from  his  pocket,  and  his  e3'es 
fastened  upon  the  following  passage:  "No  man  that 
warrcth  entangieth  himself  with  the  aftairs  of  this  hfe, 
that  he  may  please  him  who  hn.th  chosen  him  to  be  a 
soldier."  This  excited  a  train  of  thought  in  relation  to 
the  spiritual  warfare  to  which  lie  believed  God  had 
called  him  ;  and  which  caused  him,  in  the  ensuing- 
spring,  to  resign  his  commission.  But  the  thought  of 
preaching  was  still,  as  he  expresses  it,  "too  great"  for 
him — "  it  seemed  like  an  impossibility." 

Tije  winter  of  1S22-3  was  emplo3'ed  in  teaching, 
though  he  became  somewhat  more  active  in  conductintj 
religious  meetings  ;  but  strove  to  avoid  imparting  the 
impression  that  he  intended  to    become  a    preacher. 


92  A  B  E  L    T  II  O  R  X  T  0  X  . 

Willie  thus  disobedient  to  his  convictions  of  duty,  his 
mental  suIicTings  became  intense.  He  sa^'s  :  "  I  fre- 
quently walked  the  room  in  distress,  while  in  school 
with  m}^  scholars."  At  length,  he  resolved  to  make  an 
attempt  to  preach.  The  result  of  his  first  effort  was 
such  that  he  concluded  it  would  be  his  last  as  well  as 
his  first  sermon.  But  through  the  solicitation  of  the 
people,  he  resolved  on  another  trlnl.  When  on  his  way 
to  the  appointed  place,  he  stopped  in  the  woods  and 
supplicated  God  for  assistance;  "lor,"  says  he,  "I felt 
as  thou"li  without  him  I  could  do  nothino."  This  time 
the  result  was  favorable.  And  still,  but  a  little  after, 
he  came  to  feel  that  if  he  could  die  happy,  "  death 
would  be  better  than  life."  Hearing  that  his  first  ef- 
forts appeared  to  be  productive  of  good,  he  became 
somewhat  re-assured,  and  sent  another  appointment  to 
the  same  place.     But  again  he  went  home  discouraged. 

At  the  May  session  of  the  Rhode  Island  Quarterly 
Meeting,  in  1S23,  he  was  licensed  as  a  preacher. 
Gaining  a  little  more  confidence,  he  preached  occasion- 
ally during  the  summer ;  and  in  the  fall,  was  for  some 
time  acceptably  and  successfully  engaged  in  preaching 
in  Taunton,  llaynham,  Rehoboth  and  Norton,  in  Massa- 
chusetts. He  spent  most  of  the  winter  in  Norton,  where 
(juite  a  revival  attended  his  labors.  He  says  :  "  Man}' 
I  trust,  will  remember  those  days  as  long  as  life  lasts. 
I  think  I  shaU,  tor  one  ;  for  it  Avas  the  beginning  of  days 
to  me." 

He  now  began  to  think  of  traveling  westward.  In 
May,  1S24,  David  Marks  visited  Rhode  Island,  and 
Mr.  Th(^rnl!)n  j)arlially  promised  to  meet  him  a  while 
afterwards  in  New  Hampshire,  and  from  thence,  accom- 


BIOGRAPHY.  93 

paiiy  him  to  the  State  of  New  York.  According!}^,  to- 
ward the  last  of  the  month,  he  proceeded  to  Weare, 
New  Hampshire,  preaching  in  several  places  by  the 
wav.  He  remained  in  Weare,  Wilmot,  and  the  vicini- 
tVj  some  six  weeks,  and  besides  attending  the  New 
Hampshire  Yearl}^  Meeting,  either  preached  or  conduct- 
ed a  conference  meeting,  nearly  every  day,  during  that 
time.  It  appears  that  it  was  a  time  of  religious  pros- 
perity, and  that  several  embraced  Christianity. 

From  thence,  in  company  with  Mr.  Marks,  he  pro- 
ceeded through  Vermont,  and  up  the  Mohawk  river,  to 
central  New  York.  He  had  relatives  in  -the  town  of 
Eaton,  but  he  only  made  them  a  very  brief  visit,  and 
devoted  the  rest  of  the  time  that  he  remained  in  that 
vicinity,  to  what  had  now  become  the  loved  work  of  the 
ministry.  He  preached  more  or  less  in  Eaton,  Brook- 
field,  Plainheld,  Westmoreland,  and  other  places,  but 
probably  more  than  in  all  the  rest  together,  in  Verona. 
A  reformation  had  commenced  in  this  place  before  his 
arrival,  but  he  very  materially  assisted  in  promoting  its 
continuance.  He  tells  us  that  at  one  time  while  he 
was  preaching  there,  "  more  than  forty  arose  to  be 
prayed  for,"  As  a  result,  a  church  was  formed,  which 
in  October  became  connected  with  the  Benton  Quar- 
terly Meeting,  but  which  has  since  become  extinct.  On 
the  twent3'-eighth  of  August,  and  the  following  da}",  he 
was  present  at  the  Holland  Purchase  Yearly  Meeting, 
which  was  held  at  Groveland,  in  western  New  York. 
He  however  immediately  returned  to  Verona.  Be- 
sides his  labors  in  this  and  other  places,  he  now  preach- 
ed some  in  Floyd  and  Western,  where  there  was  a 
church  that  had  renounced  Calvinism,  and  embraced 
9 


94  A  B  E  L    T  II O  R  N  T  O  N  . 

open  communion  and  the  doctrine  of  a  general  alone- 
ment. 

In  October,  he  left  central  New  York,  and  attended 
a  session  of  the  Benton  Quarterly  Meeting,  at  Sodus. 
From  thence  he  proceeded  to  Catlin,  near  the  head  of 
Seneca  lake,  where  he  remained  a  few  days,  and  where 
his  preaching  resulted  in  something  of  a  reformation. 
He  next  went  to  Dryden,  in  Tompkins  county,  and  was 
present  at  the  meeting  of  the  Owego  Quarterly  Meet- 
ing. After  this,  he  visited  and  preached  in  several 
towns  where  there  were  Freewill  Baptists  ;  and  eventu- 
ally arrived  at  Troy,  Bradford  county,  Pennsylvania, 
in  company  v/ith  Asa  Dodge.  There  was  already  a 
little  Freewill  Baptist  church  there,  of  some  twenty 
members,  which  had  been  gathered  through  the  instru- 
mentality of  Mr.  Dodge.  A  reformation  commenced 
very  soon  after  their  arrival,  which  extended  into  sever- 
al of  the  adjoining  towns,  and  many  were  converted 
who  did  not  join  the  Freewill  Baptist  church.  And 
yet,  that  little  company  in  consequence  increased  to 
about  seventy  members,  and  secured  such  a  position 
that  by  the  blessing  of  God  on  the  labors  of  others,  it 
has  ever  since  been  a  large  and  efficient  church. 

An  incident  connected  with  this  revival  is  perhaps 
worthy  of  narration.  At  one  of  the  meetings,  a  man 
who  had  been  a  minister,  but  had  become  grossly  in- 
temperate and  shockingly  profane,  confessed  his  back- 
slidings,  asked  forgiveness  of  his  children  and  neigh- 
bors, and  promised  to  reform.  He  said  that  "  he  was 
willing  to  go  down  to  "the  grave  with  broken  bones,  if 
lie  could  only  obtain  mercy."  Mr.  Thornton  saj'-s  :  "I 
never  heard  greater  sorrow  expressed  from  any  person 


B I  o  G II A  p  II  y .  95 

than  from  him."  But  notwithstanding  this,  it  was  not 
long  before  he  was  enticed  back  to  his  vicious  habits,  and 
became  if  possible  worse  than  before.  At  length,  how- 
ever, God  seemed  to  take  him  at  his  word.  In  one  of 
his  drunken  carousals,  he  fell  and  broke  his  leg,  so  that 
amputation  became  necessary.  After  this,  he  reformed, 
became*again  a  respected  citizen,  was  restored  to  the 
ministry,  and  preached  acceptably  for  years,  and  until 
prostrated  by  disease.     His  name  was  Elisha  Rich. 

Mr.  Thornton  left  Troy,  the  last  of  February,  and 
soon  after  went  to  Spaffbrd,  in  Onondaga  county,  New 
York.  He  remained  there,  and  in  the  adjoining  town 
of  Marcellus,  some  six  weeks,  during  which  time  he 
attended  thirty-nine  meetings.  Tliis  was  probably 
about  the  number  that  he  usually  attended  in  the  samii 
period,  during  his  travels ;  though  it  is  almost  surprising 
how  he  could  perform  so  much  service.  Hlfe  early 
grave  tells  at  least  one  of  the  results.  In  addition  if) 
these  meetings,  he  also  attended  a  select  grammar 
school  in  Marcellus,  seventeen  days  of  the  time  ;  and 
from  which,  he  states  that  he  derived  much  benefit. 
It  is  interesting  to  observe  how  careful  this  vounir  minis- 
ter,  who  had  already  become  characterized  as  a  revi- 
valist, was  to  improve  every  op|3ortunity  for  mental 
cultivation.  While  he  remained  in  that  region,  a  revival 
commenced,  which,  continuing  alter  he  left,  resulted  in 
increasing  the  Freewill  Baptist  church  in  Spaffbrd  from 
eighteen  to  ninety  members. 

Upon  leaving  Spaftbrd,  he  visited  and  preached  for 
a  very  short  time  in  Verona  and  tlie  vicinity,  and  then' 
returned  to  Rhode  Island,  where  he  arrived,  ApriyBO, 
1825.     He  had  been   absent  from  home,   as  he  says, 


96  ABELTHORXTOX. 

eleven  months  and  six  days,  traveled  two  thousand 
eight  hundred  and  ninety-one  miles,  and  attended  three 
hundred  and  sixty-seven  meetings — more  than  one  a 
(Irj.     The  journey  was  performed  on  horseback. 

As  soon  as  he  arrived  home,  he  commenced  preach- 
ing at  several  places,  with  the  same  ardor  and  with 
much  of  the  same  effect,  that  characterized  nR^labors 
abroad.  In  June,  he  attended  the  New  Hampshire 
Yearly  Meeting,  at  New  Durham,  but  returned  imme- 
diately to  Rhode  Island.  After  this,  he  engaged  for  a 
short  time  in  manual  labor,  and  while  thus  employed 
preached  but  little  except  on  the  sabbath.  He  how- 
ever informs  us  that  this  course  detracted  very  much 
from  his  Christian  enjoyment.  Hence  he  soon  again 
commenced  devoting  his  whole  time  to  preaching  ;  and 
was  ordained  as  an  evangelist  at  Smithfield,  Septem- 
ber 5,  Ife25. 

But  his  increased  activity  was  not  of  very  long  dura- 
tion. For  some  time  his  health  had  been  failing,  and  a 
little  while  after  his  ordination  he  began  to  bleed  at  the 
lungs — or  "  at  the  stomach,"  as  he  persists  in  calling  it. 
He  lived  about  two  years  longer,  but  it  was  a  constant 
struggle  between  life  and  death.  Occasionall}",  the 
deceptive  disease  seemed  for  a  little  time  to  relax  its 
grasp  ;  and  then  he  would  persist  in  preaching,  until 
his  bleeding  lungs  again  compelled  him  to  desist. 
And  then  he  would  feel  dispirited  and  almost  impa- 
tient, because  he  could  do  no  more.  At  one  of  these 
times,  he  says  :  "  I  have  passed  through  many  serious 
trials,  since  my  debilitated  state  has  prevented  me  from 
laba||pg  in  the  gospel  field.     I  discover  myself  useless 


t   l^e 


at   present,    and   often    feel  a   burden  to  myself  and 


BIOGRAPHY.  97 

Others  ;  yet  still  I  will  trust  in  the  Lord,  though  he  slay 
me."  At  another  time,  he  writes :  "  O  Lord,  when 
shall  I  be  dehvered  from  this  body  of  death  !  Like 
the  prophet,  I  fee^  myself  held  in  derision,  and  like  the 
foolish  man,  began  to  build,  and  through  infirmity  am 
not  able  to  finish  ;  or,  in  other  words,  am  obliged  to  re- 
tire from  the  walls  of  Z"oa."  But  he  adds  :  "  Only 
give  me  grace,  Lord,  equal  to  my  day,  and  T  will  try 
to.be  content.  Let  me  feel  the  gospel  assurance,  and 
it  shall  be  enough." 

Li  the  autumn  of  1826,  he  went  to  Newport,  where 
he  remained  a  while,  vainly  hoping  for  improved  health 
in  consequence.  During  the  fall  and  winter,  quite  a 
revival  was  enjoyed  in  the  vicinity  where  he  lived. 
Most  of  the  preaching  was  done  by  others  ;  but  still, 
his  spirit,  his  prayers,  his  brief  exhortations,  and  com- 
paratively still  briefer  sermons,  were  not  without  their 
effect.  Though  very  feeble,  he  taught  school  for  nearly 
three  months  during  the  winter  ;  but  was  able  to  preach 
but  little  in  the  ensuin«  summer. 

It  now  became  evident  that  his  earthly  work  was 
nearly  finished.  On  the  thirteenth  of  August,  his  lungs 
bled  more  profusely  than  ever  before.  An  eye-witness 
says :  "  Monday  morning,  about  three  o'clock,  I  was 
aroused  by  the  sound  of  distress,  and  found  br.  Abel 
Thornton  bleeding  very  fast  at  the  lungs.  Said  he, 
*  I  have  almost  done.  Lord  take  me,  give  me  a  man- 
sion V  Ha  was  immediately  confined  to  his  bed,  and 
deprived  of  the  power  of  speech,  so  that  he  could  be 
understood  only  by  a  low  whisper.  In  the  afternoon 
of  the  same  day,  he  had  another  time  of  bleeding. 
On  tuesday  morning  and  evening  hi^  bleeding  at  the 
9* 


98  ABELT HORN TON. 

lungs  returned  again.  In  the  evening,  a  number  of  his 
friends  and  neighbors  being  present,  he  conversed  with 
them,  and  told  them  he  expected  soon  to  leave  them, 
and  that  he  I'clt  ready  and  willing  t(j  die."  But  not- 
withstanding the  severity  of  the  attack,  he  lingered 
along  for  upwards  of  tv\'0  months.  Being  asked,  on 
one  occasion  during  this  time,  if  he  did  not  expect  to  re- 
cover, he  replied  :  "  O,  no  !  The  field  is  all  shut  up 
before  me,  and  there  is  no  more  work  for  me  to  do." 
At  another  time,  he  was  asked  whether  it  was  his 
choice  to  live.  "  Onl}^"  said  he,  "  to  sound  the  gospel 
to  a  dying  world."  A  brother  minister  inquired  if  he 
was  perfectly  satisfied  in  respect  to  what  he  had 
preached.  He  replied  :  "  O,  yes  !  Were  I  to  enjoy 
health,  I  should  preach  the  same  gospel  again."  He 
also  very  affectionately  and  afFectingly  besought  his 
father  and  friends  to  live  godly,  Christian  lives.  Just 
as  he  was  breathing  his  last,  he  exclaimed  :  "  Bless  the 
Lord  !  I  am  crossing  the  narrow  stream."  He  died 
October  14,  1827,  at  the  early  age  of  twenty  eight. 

He  left  a  manuscript  autobiography,  which  was  soon 
after  pubhshed.  It  possessed  neither  polish  nor  pre- 
tension ;  but  as  the  history  of  such  a  serious,  earnest 
and  devoted  spirit  as  his,  which  under  such  circum- 
stances and  in  so  short  a  time  achieved  so  much  for 
Christianity,  it  has  many  elements  of  interest,  and  but 
narrowly  escaped  a  very  extensive  circulation.  He 
gave  great  promise  of  good  to  the  church  and  the  world, 
and  actually  accomplished  more  than  some  whose  lives 
are  much  more  protracted.  Wherever  he  was  known, 
he  was  very  much  and  universally  beloved. 


ZACHARIAH    JORDAN. 

Though  IMr.  Jordan  is  still  living,  yet  we  regret  not 
beins:  able  to  Qjive  a  more  detailed  account  of  his  lone: 
and  active  life.  He  is  a  native  of  Raymond,  IMaine, 
and  was  born  July  2,  1787.  Before  he  was  twent}'- 
one  years  of  age,  he  was  favored  with  the  usual  ad- 
vantages of  a  common  school  training,  and  after  that 
period  attended  a  number  of  terms  at  an  Academy — 
besides  teaching  more  or  less  every  3rear  during  the 
eight  succeeding  years. 

He  says  that  he  experienced  religion  April  19,  1809, 
in  the  same  revival  during  which  Joseph  White  pro- 
fessed himself  a  Christian.  He  commenced  preaching 
in  the  summer  of  1816 — which  in  that  vicinity  is  re- 
membered as  "  the  cold  season  " — and  was  ordained 
June  10,  1818.  The  first  thirteen  years  of  his  minis- 
terial life  were  devoted  to  the  work  of  an  itinerant 
preacher ;  and  in  his  own  language,  he  "  was  almost 
constantly  traveling,"  and  that  *'  generally  in  places 
where  they  were  destitute  of  preaching."  To  some 
extent,  he  was  associated  with  such  men  as  White  and 
Clement  Phinne}'^,  and  occasionally  with  Colby  and 
Lamb.  With  Mr.  White  he  was  the  "  most  united  in 
spirit  and  labor,"  and  at  his  decease  preached  his  fune- 
ral sermon.  But  for  the  most  part,  he  labored  without 
the  assistance  of  any  other  preacher.  His  whole  time 
and  energies  were  devoted  to  preaching,  and  were 
mostly  expended  in  the  counties  of  York,  Cumberland 
and  Oxford,  in  Maine,  though  he  preached  some  in 


100  ZACHARIAII    JORDAN. 

New  Hampshire,  perhaps  still  more  in  Vermont,  and 
considerable  in  Rhode  Island  ;  and  irequent  revivals  at- 
tended his  preaching. 

In  the  fall  of  1822,  when  Mr.  White  returned  to 
Maine  with  a  sick  and  dying  wife,  he  requested  Mr. 
Jordan  to  supply  his  place  in  Rhode  Island.  The  con- 
ference of  the  Yearly  Meeting  of  which  he  was  a  mem- 
ber, also  united  in  the  request ;  and  accordingly  he  spent 
the  ensuing  winter  in  Rhode  Island,  and  remained  there 
until  Mr.  White  returned,  in  May,  1823.  According  to 
the  records  of  the  Rhode  Island  Quarterly  Meeting,  his 
labors  there  were  efficient  and  higlily  prized.  When 
Mr.  White  again  left  Rhode  Island,  in  the  autumn  of 
182G,  Mr.  Jordan  also  again  supplied  his  place.  He 
remained  in  those  parts  about  a  3'ear,  and  preached 
with-  good  effect,  principally  in  Burrillville,  Smithfield, 
Gloucester,  Blackstone,  Scituate,  Taunton  and  Reho- 
both.  Concerning  his  efficiency  in  these  labors,  one 
of  the  ministers  of  the  Rhode  Island  Quarterly  Meeting, 
under  date  of  January,  1827,  wrote  that  he  was  "la- 
boring within  the  limits  of  the  Quarterly  Meeting,  to  the 
great  joy  and  satisfaction  of  the  brethren."  Just  before 
he  left  Rhode  Island,  he  preached  the  funeral  sermon 
of  Abel  Thornton.  Mr,  Jordan  says :  "  I  left  many 
strong  and  good  friends  in  Rhode  Island  that  I  have 
never  forgotten  and  never  shall." 

Soon  after  he  left  Rhode  Island,  he  partially  aban- 
doned his  itinerant  life,  and  assumed  the  pastoral  rela- 
tion successively  in  several  places.  He  says  :  "  I  con- 
tinued my  labors  at  different  places  in  Maine,  after 
leaving  Rhode  Island  ;  having  the  pastoral  charge  of 
eome  church,  till  April,  1849,  when  my  health  con>- 


BIOGRAPHY.  101 

pelled  me  to  give  up  constant  preaching  and  the  pasto- 
ral relation.  Since  then  I  have  preached  a  part  of  the 
time,  and  my  health  has  much  improved.  I  continued 
m^''  labors  constantly  during  thirt3^-three  years.  1  still 
love  the  cause,  and  the  work  of  preaching  the  gospel." 
But  during  the  earlier  portion,  at  least,  of  Mr.  Jordan's 
pastoral  experience,  a  Freewill  Baptist  pastor  still 
retained  many  of  the  characteristics  of  an  itinerant. 
There  was  a  much  more  frequent  and  lengthy  inter- 
change of  ministerial  offices,  tlian  is  now  customar}:"  in 
man}"  parts  of  the  denomination  ;  and  in  nearly  every 
revival,  the  neighboring  ministers  were  more  or  less  as- 
sociated with  the  pastor  of  the  church  where  it  occur- 
red. Thus,  each  assisting  minister  became  practically 
and  for  the  time  an  itinerant.  For  this,  and  other  pur- 
poses, Mr.  Jordan  still  traveled  considerably ;  and 
both  in  the  churches  of  which  he  was  pastor  and  else- 
M''here,  ^vas  frequently  engaged  in  revivals. 

It  is  hoped  that  the  detailed  accounts  of  these  seasons 
may  jet  be  gathered  up  and  preserved.  Concerning 
one  of  them,  at  Pn.rsonsfield,  in  1S44,  Mr.  Jordan  sa3-s  : 
"Yesterday  (the  sabbath)  was  a  blessed  da}-.  Some 
sixtj^-five  or  seventy  were  forward  to  the  anxious  seat 
— forty-five  or  more  were  males,  and  most  of  them 
heads  of  families.  It  is  thought  that  between  thirty 
and  forty  have  found  pardon,  and  many  are  rejoicing  in 
the  love  of  the  Savior."  Referring  to  some  of  the 
vagaries  of  the  Adventist  excitement,  he  adds :  "Let 
those  who  have  predicted  that  there  would  be  no 
more  conversions,  learn  their  mistake  and  again  go  to 
work  for  God.  It  is  thought  that  there  never  was  be- 
fore so  general  and  powerful  a  work  of  God  in  this  place. 


102  Z  A  C  II  A  K  I  A  H    J  O  R  D  A  N  . 

Many  that  have  passed  through  revival  after  revival, 
girded  up  with  morality,  and  standing  in  the  way  of  the 
work  of  God,  have  now  submitted  to  the  Savior,  and 
are  laboring:  for  the  salvation  of  others."  It  would  also 
be  interesting  and  profitable  to  knov/  more  of  those  por- 
tions of  our  brother's  histor}^,  that  are  not  so  directly 
connected  with  revivals.  For  what  are  technically 
called  revivals,  are  not  the  only  periods  of  real  prosper- 
ity to  the  Christian  church,  nor  the  only  medium 
through  which  true  godhness  is  promoted. 

His  early  education  w^as  quite  equal  if  not  superior  to 
many  of  our  effective  pioneer  ministers.  And  yet  he 
regi-ets  that  it  was  not  better.  In  1S37,  he  wrote  :  "  I 
lament  that  I  had  not  been  more  persevering,  and  made 
a  gi-eater  effort  for  a  better  education  in  early  life." 
'Now  he  says,  referring  more  particularly  to  his  itinerant 
life:  "In  consequence  of  my  traveling  as  much  as*l 
did,  I  could  not  devote  so  much  time  to  study,  as  I 
have  done  since  I  became  settled,  and  have  taken  the 
charge  of  a  church.  But  I  have  felt  grateful  that  my 
early  ad\'antages  were  as  favorable  as  they  were.  I 
have  also  regretted  that  I  did  not  de\'ote  more  time  w 
study  before  I  commenced  preaching." 

Jane  5,  1832,  he  married  Esther  Merrill,  with  whom 
he  lived  until  she  died  July  3,  1S38.  He  w^as  married 
again,  April  21,  1840,  to  Sabrina  Page,  who  is  still 
living. 

He  was  a  member  of  the  fifth  General  Conference, 
and  now  lives  at  Limerick,  Maine. 


a 


REUBEN    ALLEN. 

Reuben  Allen  was  born  in  Gilmanton,  New  Hamp- 
shire, September  4,  1795.  His  parents  were  pious,  and 
were  members  of  the  Calvinistic  Baptists.  The  son 
was  the  subject  of  earl}^  religious  impressions,  and  when 
but  a  boy  used  to  retii'e  to  secret  places  to  pray.  At 
the  age  of  fifteen,  he  was  apprenticed  to  Mr.  John  Mud- 
gett,  to  learn  the  blacksmith's  trade.  Here,  also,  he 
was  under  practical  religious  influences.  Mr.  Mudgett 
maintained  constant  and  daily  famil}^  devotions,  and 
his  house  was  the  home  of  the  faithful  Methodist  itiner- 
ant— from  whom  the  apprentice  often  received  good 
instructions  and  admonitions.  At  times,  he  was  almost 
persuaded  to  be  a  Christian. 

On  the  evening  of  the  fourth  of  October,  1811,  he 
was  solicited  to  attend  a  place  of  youthful  amusement. 
At  first  he  was  strongly  inclined  to  go.  But  from  some 
cause,  for  which  he  is  unable  to  account,  he  declined  the 
invitation ;  and  through  curiosity  attended  a  prayer 
meeting,  which  was  held  in  the  house  where  he  lived. 
He  states  that  he  entered  the  meeting  with  careless  in- 
difference ;  although  he  had  previously  been  at  times 
under  powerful  conviction  for  sin,  and  had  feigned  a 
cheerfulness  and  indifference  toward  religion  which  he 
did  not  feel.  He  had  not  been  long  -  at  the  meeting, 
when  his  mind  became  suddenly  occupied  with  a  vivid 
sense  of  his  great  sinfulness.  Striving  to  conceal  his 
emotion,  he  concluded  to  leave  the  place;  but,  as  if 
held  by  some  unseen  hand,  remained  until  he  was  led 


104  RE  UK  EX    ALLEN. 

to  feel  that  he  should  lose  his  soul  if  he  did.  Soon  he 
began  to  say  within  himself,  "  What  shall  I  do  to  be 
saved?"  and  eventually,  "O  Lord,  have  mcicy  on  me, 
a  poor,  undone  sinner!"  His  distress  of  mind  increas- 
ing, he  attempted  to  rise  and  ask  the  peo])le  to  pray 
for  him,  when  he  fell  prostrate  on  the  floor,  and  cried 
out,  "  O  Lord  God,  have  mercy  on  my  sinking  soul?" 
Upon  this,  he  says  that  "  the  brethren  looked  wonder- 
struck,  and  for  a  short  time  hardly  knew  what  to  think 
or  do.  At  length  some  of  them  shouted  aloud,  while 
others  fell  upon  their  knees  and  cried  to  God  in  my  be- 
half Thus  we  continued  for  about  three  hours  and  a 
half,  when  to  the  praise  of  God  light  beamed  upon  me, 
and  the  glory  of  God  filled  my  soul." 

He  continues  :  "  The  next  morning  the  way  looked  so 
])lain  to  me  that  I  thought  I  could  make  others  see  and 
feel  as  I  did.  I  went  to  them  with  all  the  honesty  of  a 
child,  in  the  full  belief  that  the}'  would  praise  God  with 
me.  But  in  this  I  was  greatly  disappointed.  Among 
others,  I  went  to  a  natural  brother,  and  told  him  what 
I  had  found,  and  entreated  him  to  come  and  go  with  me. 
But  I  seemed  to  him  as  one  that  mocked,  and  he  turned 
from  me.  I  was  grieved,  and  wept:  and  for  some  time 
seemed  like  one  forsaken,  and  could  not  see  v.hy  it  M-as 
so.  But  on  looking  over  the  past,  I  found  that  he  and 
others  were  no  bhndcr  than  I  had  been  all  the  days  of 
my  life."  Though  he  had  become  somewhat  acquaint- 
ed with  the  Freewill  Baptists,  and  sympathised  with 
their  sentiments,  ^-et  as  there  was  no  Freewill  Baptist 
church  in  that  vicinity,  he  became  connected  with  the 
Methodists,  and  remained  with  them  until  he  removed 
from  the  place.     Referring  to  this  connection,  he  says, 


BIOGRAPHY.  105 

"  I  differed  widi  them  in  opinion,  but  this  was  not  a  bar 
to  Christian  union." 

"  At  the  a,oe  of  nineteen,"  he  says,  "  I  felt  it  my  duty 
to  appoint  and  attend  prayer  and  conference  meetings. 
Tliis  I  supposed  was  all  that  the  Lord  would  ever 
have  for  me  to  do.  Soon,  however,  I  began  to  feel 
that  I  ought  to  give  myself  up  to  preach  the  gospel,  and 
that  woe  was  me  if  I  did  not.  But  I  tried  to  put  these 
thoughts  away,  as  the  fancy  of  the  brain  ;  for  I  could 
not  believe  that  the  Lord  would  call  such  a  feeble 
worm  of  the  dust  to  so  great  a  work."  His  mind  event- 
ually became  so  deeply  affected  with  these  impres- 
sions, that  he  could  scarcely  attend  to  his  daily  busi- 
ness. But  when  his  apprenticeship  had  nearly  ex- 
pired, he  came  to  the  conclusion  that,  all  things  consid- 
ered, it  could  not  be  his  duty  to  attempt  to  preach. 

Very  soon  after  this,  he  was  taken  sick,  and  was 
nigh  unto  death.  He  says  that  past  impressions  now 
rushed  like  a  flood  upon  him,  and  the  alternative  seem- 
ed to  be  presented  for  him  to  consent  to  preach  and 
live,  or  to  persist  in  refusing  and  die.  When  it  ap- 
peared that  all  other  hope  had  fled,  he  at  length  re- 
solved that  if  his  life  was  spared  he  would  enter  the 
ministr3^  He  almost  immediately  began  to  get  better  ; 
but  soon  concluded  that  his  resolution  had  nothing  to  do 
with  his  recovery,  and  determined  to  recall  it.  Li  less 
than  half  a  day  he  was  about  as  sick  as  before,  and 
thought  that  now  he  must  certainly-  die — that  as  he  had 
once  broken  his  promise  to  God,  it  would  be  useless 
for  him  to  promise  again — and  that  eternal  wretched- 
ness would  bs  his  portion.  Still,  like  Hezekiah,  he 
cried  unto  the  Lord  ;  but  the  Lord  seemed  to  him  to 
10 


106  REUBEN    ALL  EX. 

soy :  "  You  have  promised  once,  and  when  I  favored 
vou,  recalled  it,  and  why  promise  again  V  Yet  if  you 
will  promise  to  a  person  who  may  testify  against  3'ou, 
if  YOU  fail  to  perform,  I  will  still  grant  your  request." 
A  favorable  and  apparently  providential  opportunity 
soon  occurred,  and  he  declared  his  leelings  to  Mr. 
Mudgett,  with  whom  he  still  lived.  After  this,  he 
iiQain  beoan  to  recover. 

Before  his  health  was  wholh^  restored,  he  dreamed 
that  an  individual  came  from  the  adjoining  town  of 
Northfield,  and  told  him  that  the  people  there  were  sick, 
and  he  ^^"as  wanted  to  take  care  of  them  ;  and  that  he 
answered  that  he  was  sick  himself,  and  could  not. 
The  messenger,  however,  declared  that  he  must.  Up- 
on this,  he  awoke  ;  but  on  going  to  sleep  again,  dreamed 
the  same  dream  the  second  lime.  This  had  a  meat  ef- 
feet  upon  him.  He  arose  early  in  the  morning  and 
said  that  he  was  going  to  Northfield.  The  people  of 
the  house  at  first  launched  at  him  :  but  he  said  that  the 
Lord  demanded  it,  and  he  must  obe}-.  The  people  of 
Northfield  were  very  much  surprised  to  see  him,  but  he 
told  them  that  the  Lord  was  in  it  and  had  sent  him. 
He  immediately  commenced  holding  meetings  day  and 
night,  and  an  extensive  revival  was  the  result — though 
he  would  not  allow^  his  discourses  to  be  called  preaching. 
He  remained  there  about  four  months,  and  during  that 
time  about  thirty-five  persons  were  converted. 

And  yet,  he  soon  began  to  question  whether  he  had 
not  run  licfbrc  he  was  sent,  and  concluded  to  return  to 
his  trade.  But,  as  he  expresses  it,  "  preach  "  still  fol- 
lowed him.  In  order  if  possible  to  rid  himself  of  this, 
he  wen<  to  Montreal,  in  Canada,  and  engaged  to  work 


BIOGRAPHY.  107 

at  blacksmithing.  This,  however,  afforded  no  rehet'; 
and  his  feehnojs  became  such  that  on  the  next  dav  he 
gave  up  his  engagement,  and  started  for  home.  But 
instead  of  going  there,  he  stopped  in  Northfield,  and 
from  thence  went  to  Newburyport,  where  he  worked  a 
month ;  but  found  no  peace  for  him  there.  He  then 
went  home,  built  a  shop,  and  commenced  business.  In 
October,  ISIG,  he  married  Ahce  A.  G.  Sanborn,  oi' 
Northfield.  He  continued  to  work  at  his  trade  until  the 
next  fall,  when  his  wife  died.  In  her  d^'^ing  moments 
she  said  to  him  :  "I  fear  I  have  been  the  cause  of  keep- 
ing YOU  from  the  work  to  which  the  Lord  has  called 
you.  He  will  now  take  me  to  heaven.  I  am  read}', 
and  I  charge  you  to  give  3'ourself  up  to  the  work." 
This,  added  to  all  that  he  had  experienced  before,  in- 
duced him  to  close  his  business  and  enter  upon  the  \^ork 
of  the  ministr}'. 

At  first,  he  went  to  Hillsborough  count\^  where  he 
remained  a  few  weeks,  and  sajs  that  he  saw  a  glorious 
work  of  gi^ace.  In  the  winter  he  commenced  preach- 
ing in  Wheelock,  Vermont,  and  in  the  ensuing  fall  was 
ordained  and  became  the  pastor  of  the  rree\A'ill  Baptist 
church  in  tliat  town.  More  or  less  were  baptized  and 
added  to  the  church  nearly  ever}^  month  during  the 
year.  In  the  spring  of  1819,  he  divided  his  time  be- 
tween Wheelock  and  Cabot ;  but  occasionally  preach- 
ed at  other  places,  formed  one  or  two  new  churches, 
and  baptized  about  fifty  persons.  During  the  first  part 
of  1820,  he  traveled  more,  and  preached  in  Burling- 
ton, St.  Albans,  and  other  towns  about  the  lake.  The 
latter  part  of  the  year  was  mosth'  spent  in  Cabot.  The 
Freewill  Baptists  and  Congi-egationalists  agreed  to  wor- 


108  REUBEX    ALLEN. 

ship  together,  and  selected  him  lor  their  minister.  He 
says :  "  Strange  as  it  may  appear,  this  was  one  of  the 
most  pleasant  periods  in  my  life.  I  learned  that  Chris- 
tians could  walk  together,  although  they  differed  in 
opinion  in  some  things.  The  way  to  do  this,  is  to 
think  and  let  think." 

In  October,  1821,  he  started  on  horseback  for  Rhode 
Island ;  and  arrived  at  Burrillville,  in  that  State,  on  the 
day  of  the  organization  of  the  Rhode  Island  Quarterly 
Meeting.  The  next  day  he  preached  the  sermon  at  the 
first  Freewill  Baptist  ordination  which  occurrred  in  the 
State.  In  December,  he  returned  to  Vermont,  and 
spent  the  most  of  the  winter  visiting  among  the  church- 
es. He  then  left  for  Rhode  Island.  Concerning  his 
first  movements  there,  he  says  :  "  Having  made  up  my 
mind  to  spend  some  length  of  time  there,  I  did  not  look 
for  an  old  church,  with  which  to  settle.  I  therefore 
formed  a  circuit  of  perhaps  eighty  miles  in  circumfer- 
ence, embracing  for  sabbath  appointments,  Pawtucket, 
Rehoboth,  Taunton,  Blackstone  and  Chepachet.  This 
circuit  I  passed  around  about  once  in  five  weeks,  some- 
times attending  meetings  between  these  places  every 
da3\  The  Lord  revived  his  work  in  all  of  these  places. 
The  Rehoboth  church  at  that  time  belonged  to  what  was 
called  the  Groton  Union  Conference,  bat  now  joined  the 
Rhode  Island  Quarterly  Meeting.  Soon  a  church  was 
formed  in  Taunton,  one  in  Blackstone,  and  another  in 
Gloucester,  at  Chepachet.  About  this  time,  Timothy 
Morse  said  of  him,  and  of  his  labors  in  Rhode  Island, 
tliat  he  was  "  a  very  capable,  firm,  promising  young 
man,  who  has  the  cause  of  God  near  his  heart,  and  I 
think  is  doing  much  good  through  that  country." 


BIOGRAPHY.  109 

He  was  married  May  5,  1824,  to  Phebe  Leonard,  ot 
Taunton,  and  in  the  following  December,  settled  at  Paw- 
tucket,  as  the  pastor  of  the  Pawtucket  Freewill  Baptist 
church.  And  yet,  his  labors  were  by  no  means  con- 
fined to  that  place.  He  also  had  "  the  care  "  of  other 
churches,  besides  preaching  where  there  were  no  Free- 
will Baptist  churches,  and  frequently  interchanging 
labors  with  other  ministers.  From  Pawtucket,  he  re- 
moved to  Taunton,  in  Januarj'-  1S2G,  but  without  very 
materially  changing  the  sphere  or  the  character  of  his 
operations. 

In  the  autumn  of  1829,  he  received  a  call  to  become 
the  pastor  of  the  Smithfield  church,  at  Greenville, 
which  he  accepted,  and  accordingly  moved  to  that 
})lace.  He  however  also  became  the  pastor  of  the 
Gloucester  church,  at  Chepachet,  and  half  of  the  sab- 
baths were  spent  at  each  place.  But  in  the  fall  of  1830, 
he  resigned  his  charge  at  Chepachet,  and  commenced 
])reaching  at  North  Scituatc.  He  now  spent  the  sab- 
Ixith  alternately  at  Greenville  and  at  North  Scituate. 
This  arrangement  and  these  relations  continued  with 
little  or  no  variation  for  twelve  years.  During  that 
time,  about  eighty  were  added  to  the  church  at  Green- 
ville, and  a  church  was  gathered  at  North  Scituatc 
nnmbering  not  far  from  three  hundred  members. 

The  Smithville  Seminary  having  been  put  into  suc- 
cessful operation  at  North  Scituate,  Mr.  Allen  moved  to 
that  place  in  December,  1840,  for  the  purpose  of  at- 
fording  increased  educational  facilities  to  his  children. 
In  the  succeeding  spring  he  relinquished  the  pastoral 
care  of  the  Smithfield  church,  and  for  the  most  part  re- 
stricted his  ministerial  labors  to  Scituate.  But  in 
10* 


110  REUBEN    ALLEN. 

1845,  having  been  the  pastor  of  this  church  for  seven- 
teen successive  years,  and  since  its  organization,  he 
thought  it  advisable  to  resign  the  pastorate.  The 
church  at  that  time  reported  four  hundred  and  twelve 
members.  In  one ,  ol"  the  revivals  which  occurred 
through  his  instrumentality,  during  his  connection  with 
this  church,  nearly  one  hundred  persons  were  baptized 
and  united  with  the  church  in  a  single  day,  and  one 
hundred  and  twenty-seven  were  baptized  in  the  short 
space  of  eight  months. 

He  now  again  commenced  operations  mostly  on  new 
gi-ound,  and  for  the  next  seven  years  preached  princi- 
pally in  Coventry,  Natick,  West  Greenwich,  and  War- 
wdck.  In  1847,  a  new  church  was  gathered  and  or- 
ganized in  Coventry  through  his  instrumentalit}'.  But 
at  the  expiration  of  this  time,  he  received  an  invitation 
to  become  again  the  pastor  of  the  church  at  North 
Scituate,  and  has  recently  entered  upon  the  duties  of 
that  relation. 

He  says  :  "  I  have  now  lived  about  fifty-seven  3'ears, 
and  have  been  a  professed  Christian  about  fort}''  years. 
I  have  been  in  connection  with  the  Freewill  Baptist 
denomination  about  thirty-five  years,  and  for  thirty-four 
years  a  professed  minister  of  the  gospel  of  Christ.  In. 
these  thirty-four  years  it  has  been  my  happy  lot  to  or- 
ganize a  large  number  of  churches,  and  to  baptize  be- 
tween thirteen  and  fourteen  hundred  persons.  I  have 
also  attended  between  fifteen  and  sixteen  hundred  fu- 
nerals, and  joined  five  hundred  and  twenty-eight  cou- 
ples in  marriage."  This  is  an  amount  of  ministerial 
service  which  has  very  few  parallels;  and  from  such  a 
stand  point  as  this,  it  is  easy  to  perceive  what  must 


BIOGRAPHY.  Ill 

have  been  the  ardor,  perseverance,  and  iron  energy, 
with  which  he  has  pursued  his  calhng.  And  this  is 
seen  still  more  clearly,  when  it  is  remembered  that  he 
was  a  comparatively  uneducated  boy,  without  profes- 
sional training  or  factitious  advantages,  who  went  di- 
rectly from  the  anvil  to  the  pulpit,  and  who  had  noth- 
ing upon  which  to  depend  but  his  own  native  abilities 
and  his  trust  in  God. 

Mr.  Allen  is  not  opposed  to  progi'ess.  He  would  not 
have  us  be  content  with  our  past  or  present  personal  or 
denominational  attainments.  Bat  while  he  would  have 
us  gain  clearer  and  more  complete  conceptions  of  di- 
vine truth,  and  improve  our  methods  of  applying  and 
enforcing  it,  he  is  still  deeply  solicitous  that  we  should 
earnestly  seek  to  retain  a  fervent  spiritualit}" — such  as 
heretofore  has  characterized  us  as  a  people.  He  re- 
joices "  in  the  great  reforms  that  have  taken  place  in 
many  things,"  and  is  a  consistent  advocate  of  the  be- 
nevolent enterprises  in  which  the  denomination  is  inter- 
ested ;  but  fears  that  along  with  these  things,  we  "  take 
a  little  too  much  pains  to  be  like  other  nations,"  and  in 
some  respects  have  needlessly  "departed  from  the  old 
landmarks." 

He  uses  the  pen  but  little  if  at  all  in  his  ordinary 
pulpit  preparations.  His  preaching  is  therefore  entirely 
and  purely  extemporaneous;  and  to  a  considerable  ex- 
tent is  characterized  by  the  style  and  manner  of  the 
pioneer  ministers  of  the  denomination.  There  is,  how- 
ever, nothing  of  the  recitative  or  sino-sons:  tone  which 
was  indulged  by  a  few  of  them ;  and  which  in  some 
quarters  has  rather  unjustly  been  deemed  a  general  pe- 
culiarity of  our  early  preachers.     The  sermon  which 


112  REUBEX    ALLEN. 

follows  was  preaclied  upon  a  funeral  occasion,  and  was 
afterwards  written  from  memory.  The  consequence 
])robably  is,  that  while  most  of  the  scripture  quotations 
are  retained,  a  considerable  portion  of  his  passing  com- 
ments upon  them  are  very  likely  omitted.  And  what  is 
of  more  importance,  the  colloquial  enunciation  and 
earnest  expression,  peculiar  to  this  class  of  sermons,  as 
well  as  to  the  individual  author,  can  by  no  possibility 
be  daguerreotj'ped  on  paper;  and  without  them  the 
sermon  is  but  the  half  of  itself  Mr.  Allen  says  :  "  This 
discourse  was  delivered  without  the  least  thought  that 
it  would  ever  be  printed.  By  special  request,  although 
with  some  reluctance,  I  have  written  it  from  memory, 
and  give  it  to  the  public  through  the  medium  of  tlie 
press.  I  exj^ect  that  the  reader  will  consider  tlie  cir- 
cumstances, and  make  all  the  allov.-ance  that  the  case 
demands." 


SERMON. 

THE  RESURRECTION. 

BY  REUBEX  ALLEX. 

Blessed  an#  holy  is  he  that  hath  part  in  the  first  resurrection  : 
on  such  the  second  death  hath  no  power. — Rev.  20  :  6. 

Ix  discoursing  upon  this  subject,  I  shall  confine  my- 
self to  the  Bible  for  proof;  and  shall  do  as  Elihu  said 
to  Job — show  you  my  opinion.  I  shall  attempt  to  lay 
before  you  what  I  consider  is  taught  in  the  scriptures  of 
truth  in  relation  to  this  subject.  And  although  I  may 
differ  in  opinion  from  others,  I  will  be  governed  by  the 
golden  rule,  and  do  to  them  as  I  would  have  them  do  to 
me.  I  have  my  own  views — a  privilege  which  I  think 
belongs  to  every  man,  unless  in  the  exercise  of  this 
right  he  infringes  on  the  rights  of  others  ;  and  if  any 
one  shall  differ  in  opinion  from  me,  on  some  points  in 
this  discourse,  I  will  have  no  controvers}' with  him,  and 
hope  we  shall  still  have  charity  and  love  as  brethren. 

What  is  a  resurrection,  in  the  sense  of  the  text  ?  It 
is  to  quicken  and  make  alive.  The  term  resurrection 
is  applied  to  men  in  a  two-fold  sense.  First,  to  the 
mind,  or  spirit ;  as  appears  from  the  language  of  the 
apostle,  Ephesians  2:  1,  "You  hath  he  quickened  who 
were  dead  in  trespasses  and  in  sins,"  and  in  verse  G, 
"  hath  raised  us  up  together,  and  made  us  sit  together 
in  heavenly  places  in  Christ  Jesus."  We  here  have 
a  death,  resurrection,  and  a  life  from  the  dead,  that  has 
nothing  to  do  with  the  death,  resurrection,  or  life  of  the 


114  REUBEN    ALLEN. 

body.  And  again,  John  5:  24,  "  Verih-  I  say  unto  you, 
he  that  hca.reth  my  words,  and  behe\eth  on  him  that 
sent  nie,  hath  everlasting  Kfe,  and  shall  not  come  into 
condemnation ;  but  is  passed  from  death  unto  life." 
Also,  Colossians  2:  13,  "  And  3'ou,  being  dead  in  3Tjvu- 
sins  and  the  circumcision  of  your  flesh,  hath  he  quick- 
ened together  with  him,  having  forgiven  you  all  tres- 
passes." Galatians  6:  15 — "  For  in  Chri^  Jesus  nei- 
ther circumcision  availeth  any  thing,  nor  uncirCumcis- 
ion,  l)ut  a  new  creature."  Again,  Colossians  3:  10, 
*'  And  have  put  on  the  new  man,  which  is  renewed  after 
the  image  of  him  that  created  him."  The  above,  with 
many  other  passages  that  might  be  referred  to,  go  to 
prove  beyond  a  doubt,  in  my  mind,  that  there  is  a 
spuitual  resurrection.  We  here  have  a  death,  a  resur- 
rection, a  life — a  new  creation  ;  all  of  which  refers  to 
the  mind  alone  :  as  saith  the  aiDOStle,  "  renewed  in  the 
spirit  of  your  minds."  Yet  the  time  will  come  when 
there  will  be  a  resurrection  of  the  bod}-. 

In  this  discourse  we  propose  to  notice:  1.  That 
there  will  be  a  resurrection  of  the  bodies  of  the  right- 
eous and  the  wicked,  in  which  the  righteous  and  the 
wicked  shall  be  raised  at  the  same  time,  and  also  in- 
<]uire  wliat  bodies  they  shall  have.  2.  That  Christ  is 
the  first  resurrection.  3.  Who  shall  have  a  part  in  him. 
4.  The  blessings  promised  to  those  that  have  part  in 
him — in  life,  in  death,  in  the  resurrection,  the  judg- 
ment, and  the  eternal  world. 

I.  The  resurrection  of  the  body.  In  speaking  on  this 
point,  I  shall  not  be  governed  by  the  opinions  of  others ; 
but  shall  apply  to  the  law  and  the  testimony.  If  I  speak 
not  according  to  this  rule,  it  is  because  there  is  no  light 


SERMOX.  115 

in  me — at  least  on  this  subject.  "  Now  that  the  dead 
are  raised,  even  Moses  showed  at  the  bush,  when  he 
called  the  Lord  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob"— Luke  20  :  37.  The 
Savior  himself  here  declares  that  even  Moses  in  his  day 
preached  the  doctrine  of  the  resurrection.  The  New 
Testament  abounds  with  proofs  of  this  doctrine.  A 
few  of  the  man}^  that  might  be  named,  are  the  follow- 
ino-.  "The  hour  is  coming,  in  which  all  that  are  in 
their  gi^aves  shall  liear  his  voice,  and  shall  come  forth" 
— John  5 :  2S,  29.  It  says,  all  that  nre  in  their  graves. 
And  what  is  it  that  is  in  the  gi-ave  ?  It  is  the  body,  not 
the  soul  or  spirit.  See  Ecclesiastes  12 :  7,  "  Then  shall 
the  dust  return  to  the  earth  as  it  was,  and  the  spirit 
.shall  return  unto  God  who  gave  it."  Tlie  dust  here 
.spoken  of,  is  the  body;  as  it  is  said  that  "the  Lord 
God  formed  man  of  the  dust  of  the  earth."  This  body, 
then,  that  goes  to  the  grave,  and  returns  to  the  earth  as 
it  was,  is  to  hear  his  voice  and  come  forth. 

Then,  in  Philhppians  3  :  21,  it  is  said  :  "  Who  shall 
cliange  our  vilo  bod}',  that  it  may  be  fashioned  Yikr.  unto 
his  glorious  body."  Thus  we  see  that  our  vile  body  is 
to  be  changed  ;  and  corruption  is  to  put  on  incorrup- 
tion,  ci.nd  this  mortal  is  to  put  on  immortality.  Then  is 
to  be  brought  to  pass  that  saying,  death  is  swallowed 
up  of  victory.  Again,  Romans  7  :  23,  "  Even  we  our- 
selves groan  within  ourselves,  v/aiting  for  the  adoption, 
to  wit,  the  ]-edemption  of  our  body."  While  the  apos- 
tle looks  forward  to  the  redemption  of  his  body,  he 
groans,  being  burdened — he  longs  for  the  time  to  come, 
when  he  shall  be  relieved  irom  this  present  body,  and 
])e  with  Christ,  and  sing  the  song  of  victorv  over  death 


IIG  REUBEN    ALLEX. 

and  the  gi^ave,  saying  :  "  O  death,  where  is  tliy  sting? 
O  grave,  where  is  thy  victory  V" 

Perhaps  enough  has  been  said  to  show  that  the  bodv 
shall  be  resurrected.  I  pass  to  notice  that  the  righteous 
and  wicked  shall  be  raised  both  at  the  same  time. 

It  is  plain  that  both  the  Old  and  the  New  Testament 
writers  believed  that  this  will  be  the  case.  In  Acts 
24 :  15,  it  is  said,  "  And  have  hope  towards  God,  which 
they  themselves  also  allow,  that  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  just  and  unjust."  Again, 
in  Daniel  12:  2,  "And  many  of  them  that  sleep  in  the 
dust  of  the  earth  shall  awake,  some  to  everlasting  life, 
and  some  to  shame  and  everlasting  contempt."  And, 
in  John  5 :  29,  "  They  that  have  done  good,  unto  the 
resurrection  of  life ;  and  the}^  that  have  done  evil,  unto 
the  resurrection  of  damnation."  Therefore  we  see  that 
the  righteous  and  the  wicked  are  to  be  raised. 

But  are  they  raised  at  one  and  the  same  time  ?  We 
answer:  they  are.  "And  before  him  shall  be  gathered 
all  nations ;  and  he  (Christ)  shall  separate  them  one 
from  another,  as  a  shepherd  dividcth  his  sheep  from  the 
goats.  And  he  shall  set  the  sheep  on  his  right  hand, 
but  the  goats  on  the  left," — Matthew  25  :  32,  33.  We 
here  see  Christ  on  the  throne  of  his  glor}',  and  before 
him  at  the  same  time  are  the  righteous  and  the  wicked. 
And  then  they  are  separated,  the  one  from  the  other. 
He,  the  judge  or  king,  then  passes  the  sentence  upon 
them,  and  dooms  the  wicked  to  everlasting  jjunishment, 
but  the  righteous  are  admitted  into  life  eternal.  From 
the  above,  it  is  plain  to  me  that  both  the  righteous  and 
the  wicked  are  raised  at  the  same  time. 

The  parable  of  the  ten  virgins,  which  must  refer  to 


SERMON.  117 

this  event,  also  goes  to  show  the  same  thing.  In  the 
preceding  chapter,  our  Lord  had  been  speaking  of  the 
destruction  of  Jerusalem,  the  signs  of  his  coming,  and 
of  the  end  of  the  world.  After  telling  them  of  many  signs 
that  shall  precede  his  coming,  he  said :  "  Of  that  da}''  and 
hour  knoweth  no  man ;  no,  not  the  angels  in  heaven,  but 
my  father  only."  He  closes  up  with  these  sayings : 
*'  The  lord  of  that  servant  shall  come  in  a  day  that  he 
looketh  not  for  him,  and  appoint  him  his  portion  with 
the  hypocrites :  there  shall  be  weeping  and  gnashing  of 
teeth."  Continuing  the  same  subject,  it  is  said,  "Then 
(not  years  afterwards)  shall  the  kingdom  of  heaven  be 
likened  unto  ten  virgins,"  five  of  whom  were  wise  and 
five  foolish.  "While  the  bridegroom  tarried,  they  all 
slumbered  and  slept.  And  at  midnight  there  was  a  cry 
made,  behold  the  bridegroom  cometh ;  go  ye  out  to 
meet  him.  Then  all  those  virgins  (not  a  j^art  of  them) 
arose  and  trimmed  their  lamps.  And  the  foolish  said 
unto  the  wise,  give  us  of  your  oil,  for  our  lamps  are 
gone  out."  The}^  were  directed  to  go  and  buy ;  and 
while  they  were  gone,  the  bridegroom  came.  Then 
they  that  were  ready  went  in,  and  the  door  was  shut. 
And  after  this  the  other  virgins  came,  sa3dng.  Lord, 
Lord,  open  to  us.  But  he  shall  say  to  them,  I  know 
you  not.  We  here  see  that  they  all  went  out  together, 
and  trimmed  their  lamps  together.  But  a  separation 
then  takes  place — from  the  fact  that  when  he  came  a 
part  were  not  ready,  and  the  door  was  shut  ao-ains1 
them.  We  think  it  must  be  plain  to  every  one,  who 
looks  at  the  subject  in  a  Bible  light,  that  the  righteou-- 
and  wicked  come  forth  together. 

But  the  objector  may  say  that  the  language  of  Paul 
11 


118  REUBEN    ALLEN. 

to  the  Thessalonians  forbids  such  a  conckislon,  where 
he  says,  1  Thessalonians  4:  16,  "For  the  Lord  himself 
shall  descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God ;  and  the 
dead  in  Christ  shall  rise  first."  Let  us  now  consider 
the  passage  for  a  few  moments.  We  do  not  see  that 
the  apostle  has  here  said  even  one  word  about  the  res- 
urrection of"  the  wicked.  He  only  designs  to  show 
that  the  righteous  dead  will  be  raised  before  the 
righteous  living  will  be  changed.  And  then  shall  they 
be  caught  up  together  to  meet  the  Lord  in  the  air  5 
so  shall  they  ever  be  with  the  Lord. 

That  there  will  be  some  alive  on  the  earth  when 
Christ  comes,  is  generally  admitted  by  all  evangehcal 
Christians;  and  is  a  fact  plainly  set  forth  by  Paul  in  his 
epistle  to  the  Corinthians.  "  Behold,  I  show  you  a  mys- 
tery. We  shall  not  all  sleep,  but  we  shall  be  changed'' 
— 1  Corinthians  15:  51.  Without  doubt,  sleep  here  means 
death.  By  this  it  appears  that  some  will  be  alive  at 
the  comincy  of  Christ,  and  then  be  chano-ed.  Althouoh 
the  apostle  admits  that  this  is  a  mystery,  yet  he  contends 
that  it  shall  take  place — and  that  suddenly,  as  appears 
in  the  fifty-second  verse,  "  in  a  moment,  in  the  twinkling 
of  an  eye,  at  the  last  trump  ;  for  the  trumpet  shall  sound, 
and  the  dead  shall  be  raised,  incorruptible,  and  we  shall 
be  changed.  But  who  shall  be  changed  ?  See  Thessalo- 
nians 4:  15 — "That  we  which  are  alive  and  re- 
main unto  the  coming  of  the  Lord  shall  not  prevent* 
them  which  are  asleep,"  or  dead.  We  here  see  that 
the  dead  in  Christ  are  raised  first,  then  the  living  are 


*  Greek,  phtliasomen,  from  pldhano,  to  precede  or  go  before. — a. 
D    w. 


SERMON.  119 

changed,  and  they  then  are  caught  up  together.  Hence 
we  think  that  the  passage  in  question  has  nothing  to  do 
with  the  time  of  the  resurrection,  and  consequent!}^  does 
not  prove  that  there  will  be  any  length  of  time  between 
the  resurrection  of  the  righteous  and  the  wicked. 

Therefore  we  think  that  the  saying  is  true,  which  is 
found  in  John's  gospel:  "For  the  hour  is  coming,  in 
the  which  all  that  are  in  the  graves,  shall  hear  his  voice, 
and  shall  come  forth ;  they  that  have  done  good  unto 
the  resurrection  of  life,  and  they  that  have  done  evil 
unto  the  resurrection  of  damnation" — that  all  the  right- 
eous and  wicked  will  come  forth  at  the  same  hour.  And 
while  the  righteous  shall  hail  the  event  with  joy  and 
shouts  of  praise,  saying,  "  This  is  my  Lord,  I  have 
waited  for  him,"  the  wicked  shall  call  for  the  rocks  and 
mountains  to  fall  upon  them  and  hide  them  from  the  face 
of  him  that  sitteth  on  the  Throne,  and  from  the  ^\Tath 
of  the  Lamb,  saying,  "For  the  great  day  of  his  wTath  is 
come,  and  who  shall  be  able  to  stand?" 

But  with  what  bodies  do  they  come?  This  question 
was  asked  the  apostle.  I  will  here  give  the  apostle's 
answer.  "  God  giveth  it  a  body,  as  it  hath  pleased  him, 
and  to  every  seed  his  own  body,"  "It  is  sow^n  a  natural 
body,  it  is  raised  a  spiritual  body."  They  shall  then 
have  spu'itual  and  immortal  bodies  :  for  this  corruptible 
must  put  on  incorruption,  and  this  mortal  shall  put  on 
immortalit}^ ;  and  they  shall  be  made  as  the  angels  of 
God,  to  die  no  more. 

11.  Christ  is  the  first  resurrection.  Christ  saith  to 
Martha,  "  I  am  the  resurrection  and  the  life.  He  that 
believeth  in  me,  though  he  were  dead  yet  shall  he  live." 
He  has  also  said  that  heaven  and  earth  shall  pass  away. 


120  REUBEN     ALLEN. 

but  my  word  shall  not  pass  away;  and  as  he  has  said, 
in  just  so  many  words,  that  he  is  the  resurrection  and 
the  life,  I  am  bound  to  believe  that  this  is  the  case. 
Well  was  it  said  by  the  apostle  Paul,  that  our  Sav- 
ior, Jesus  Christ  hath  abolished  death  and  brought  life 
and  immortality  to  light  through  the  gospel.  This  is  a 
spiritual  resurrection,  and  is  therefore  the  same  as  the 
new  birth. 

Christ  was  also  the  first  who  was  resurrected  from  the 
gi-ave.  See  1  Corinthians  15:  20 — "Now  has  Christ 
risen  and  become  the  first  fruits  of  them  that  slept," 
and  in  the  twenty-third  verse,  "  Christ  the  first  fi'uits  ; 
afterwards  they  that  are'  Cimst's  at  his  coming." 
The  above  I  think  is  sufiicient  to  show  that  he  is  not 
only  the  first  resurrection,  but  also  the  first  who  was 
resurrected.  But  the  objector  may  say  that  many  that 
slept  in  their  graves,  arose  at  his  crucifixion.  This  I 
shall  not  admit.  Matthew  says:  "And  the  graves 
were  opened ;  and  many  bodies  of  the  saints  which 
slept  arose,  and  came  out  of  the  graves,  after  his  resur- 
rection, and  went  into  the  holy  city,  and  appeared  un- 
to many," — Matthew  27  :  b2,  3.  Mark  !  It  is  "  after 
his  resurrection" — not  before.  Therefore,  he  3-et  was 
the  first  that  rose  from  the  dead. 

in.  Who  shall  have  part  in  the  first  resurrection. 
Answer  ;  the  pure  in  heart.  "  Blessed  are  the  pure  in 
heart;  for  they  shall  see  God."  "Follow  peace  with 
all  men,  and  holiness,  without  which  no  man  shall  see 
the  Lord."  "  For  this  \'e  know  that  no  whoremonger, 
nor  imclean  person,  nor  covetous  man,  who  is  an  idola- 
ter, hath  an}!'  inheritance  in  the  kingdom  of  Christ  and 
of  God," — Ephesians  5  :  5.     "  He  that  hath  this  hope, 


SERMON.  121 

purifieth  himself,  even  as  he  is  pure," — 1  John  3  :  3. 
None  but  the  pure  in  heart  can  have  part  in  Christ  , 
for  if  we  have  not  the  spirit  of  Christ,  we  are  none  of 
his.  So  in  Acts  10  :  35,  "  But  in  every  nation,  he  that 
feareth  God  and  worketh  righteousness  is  accepted  of 
him." 

IV.  The  blessings  promised  to  such  as  have  part  in 
Christ  Jesus. 

1.  In  this  hfe.  Paul  says  :  "  There  is  therefore  now 
no  condemnation  to  them  who  are  in  Christ  Jesus." 
The  Psalmist  declares  that,  "  Great  peace  have  they 
that  love  thy  law,  and  nothing  shall  offend  them." 
Isaiah  testifies,  "  And  the  word  of  righteousness  shall 
be  peace,  and  the  effect  of  righteousness  quietness  and 
assurance  forever," — Isaiah  32  :  17.  "  Bodily  exer- 
cise profiteth  little,  but  godliness  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come," — 1  Timothy  4  :  S.  Again  : 
"  There  is  no  man  that  hath  left  house,  or  brethren,  or 
sisters,  or  father,  or  mother,  or  wife,  or  children,  or 
lands,  for  my  sake  and  the  gospel's,  but  he  shall  re- 
ceive an  hundred  fold  now  in  this  time."  On  the  other 
hand,  "  What  shall  a  man  be  profited,  if  he  gain  the 
whole  world  and  lose  his  own  soul  ?  or,  what  will  a 
man  give  in  exchange  for  his  soul  ?" 

2.  In  death.  Says  the  wise  man :  "  The  righteous 
liath  hope  in  his  death."  "  Sa3^3^e  to  the  righteous  that  it 
shall  be  well  with  him."  But,  while  the  righteous  hath 
hope  in  his  death,  the  wicked  are  driven  away  in  their 
wickedness  ;  and  while  it  shall  be  well  with  the  right- 
(u)us,  and  they  shall  eat  the  fruit  of  their  doings,  there 
shall  be  woe  to  the  wicked,  for  the  rew^ard  of  their 

11* 


122  REUBEN     ALLEN. 

hands  shall  be  given  them.  As  life  is  the  time  to  pre- 
pare for  death,  let  us  see  to  it,  that  our  peace  is  made 
with  God  before  it  is  everlastingly  too  late. 

3.  In  the  resurrection.  In  John  5  :  28,  9,  it  is  said 
that  when  the}^  that  are  in  their  graves  shall  come  forth, 
in  the  resurrection,  then  "they  that  have  done  good" 
shall  come  forth  to  the  resurrection  of  life,  while  those 
that  have  done  evil  shall  come  forth  to  the  resurrection 
of  damnation.  Then  shall  be  sung,  by  those  that  have 
part  in  the  first  resurrection,  "  O  death,  where  is  thy 
sting  ?  O  grave,  where  is  thy  victory  ?  "  Then  rnor- 
talit}^  shall  be  swallowed  up  of  life.  Then,  as  Job  sa3-s, 
"  the  wicked  shall  cease  from  troubling,"  and  the  faith- 
ful child  of  God  shall  be  saved  from  all  the  afflictions  of 
this  world.  Although  many  are  the  afflictions  of  the 
righteous,  yet  the  Lord  delivereth  them  out  of  them  all. 

4.  In  the  judgment.  In  Acts  17  :  31,  it  is  declared 
that  God  hath  appointed  a  day  in  the  which  he  will 
judge  the  world.  And  in  Matthew  25  :  31-4,  it  is  said 
of  that  day  :  "  Then  shall  he  sit  on  the  thi'one  of  his 
glor}",  and  before  him  shall  be  gathered  all  nations ; 
and  he  shall  separate  them  one  from  another,  as  a  shep- 
herd divideth  his  sheep  from  the  goats.  Then  shall  the 
king  say  unto  those  on  his  right  hand,  (the  righteous ) 
come,  ye  blessed  of  my  Father,  inherit  the  kinodom 
prepared  for  3'ou."  They  shall  be  spared,  as  a  father 
spareth  his  own  son  that  serveth  him.  We  are  all 
bound  to  the  judgment,  as  said  Paul,  2  Corinthians  5  : 
10,  "  For  we  must  all  appear  before  the  judgment  seat 
of  Christ,  that  every  man  may  receive  the  things  done 
in  the  body."  Then  every  one  shall  give  an  account  of 
himself  unto  God.     Then  shall  it  be  said  to  him  that 


SERMON.  123 

has  part  in  the  first  resurrection,  "  Well  done,  good  and 
faithful  servant,  thou  hast  been  faithful  over  a  few 
things,  I  will  make  thee  ruler  over  many  things,  enter 
thou  into  the  pj  of  thy  Lord  !"  In  Romans  2:  6, 
7,  it  is  declared  that  "  God  shall  render  to  every  man 
according  as  his  works  shall  be."  He  who  by  patient 
continuance  in  well  doing  seeketh  for  glory  and  immor- 
tality, to  him  eternal  lite  shall  be  oiven. 

5.  In  the  eternal  world.  Revelation  3  :  21 — "  To 
him  that  overcometh  will  I  grant  to  sit  with  me  in  my 
throne,  even  as  I  also  overcame,  and  am  set  down  with 
m}^  father  in  his  throne."  They  shall  be  made  j^illars 
in  God's  temple,  to  go  no  more  out  forever.  There 
they  shall  be  saved  from  sickness,  from  sorrow,  and 
from  pain.  They  shall  have  no  need  of  the  light  of  the 
sun,  moon,  or  stars,  or  of  a  candle  ;  for  the  Lord  God 
shall  be  the  light  of  the  place.  But  language  would 
fail  to  describe  the  gior}^  of  that  place.  Eye  hath  not 
seen,  nor  ear  heard,  nor  hath  it  entered  into  the  heart 
of  man  to  conceive,  the  things  that  God  has  prepared 
for  them  that  love  him.  And  now  we  see  throuoh  a 
glass  darkly,  but  then  we  shall  see  as  we  are  seen,  and 
know  as  we  are  known.  We  now  see  in  part,  and  we 
prophesy  in  part,  but  when  that  which  is  in  j)art  is  done 
away,  and  that  which  is  perfect  is  come,  then  shall  his 
p(?ople  shine  fjrth  in  the  kingdom  of  their  father  like 
stars  in  the  firmament  for  ever  and  ever.  "And  I  heard 
a  voice  from  heaveft  sa3dng  unto  me,  write  ;  blessed  are 
the  dead  that  die  in  the  Lord  from  henceforth  ;  Yea, 
saith  the  spirit,  that  they  maj'-  rest  from  their  labors, 
and  their  works  do  follow  them." 

Finally.     They  shall  be  heirs  to  an  inheritance  that 


124  REUBEN     ALLEN. 

is  incorruptible,  and  that  fadeth  not  away  ;  reserved  in 
heaven  lor  them  that  shall  hold  out  failhtul  unto  death. 
This  God  has  promised.  "  Be  thou  i'aithlul  unto  death, 
and  I  will  give  you  a  crown  of  life." — Revelation  2  : 
10.  The  apostle  expected  this  crown,  when  he  said, 
in  2  Timothy  4  :  7,8,  "I  have  fought  a  good  fight,  I 
have  kept  the  faith,  I  have  finished  my  course.  Hence- 
forth there  is  laid  up  for  me  a  crown  of  righteousness, 
which  the  Lord  the  righteous  Judge  shall  give  me  at 
that  day.  And  not  to  me  only  ;  but  unto  all  them  that 
love  the  appearing  of  our  Lord,  Jesus  Christ."  Yes  ! 
and  to  the  praise  of  God,  be  it  said,  such  shall  be  heirs 
of  God  and  joint  heirs  with  Christ.  Christ  has  also 
said  that  "  to  him  that  overcometh  will  I  grant  to  sit 
with  me  in  my  throne,  even  as  I  also  overcame,  and 
am  set  down  with  my  Father  in  his  throne."  Blessed 
be  the  name  of  the  Lord  ! — they  that  overcome  shall 
inherit  all  things.  And  more  than  this.  The}'  shall  bo 
made  pillars  in  the  temple  of  their  God,  to  go  no  more 
out  forever. 

And  what  is  the  second  death  ?  See  Revelation  20  ; 
14.  Of  this  I  have  not  time  to  speak.  But  those  that 
have  part  in  the  first  resurrection  shall  not  be  hurt  by 
it.  On  them  it  has  no  power.  It  will  be  the  portion 
of  the  wicked  forever,  but  it  shall  not  hurt  nor  come 
nigh  the  righteous.  May  we  seek  to  escape  it  now, 
while  we  have  opportunity  ;  for  the  night  of  death  com- 
eth,  in  which  no  man  can  work. 

In  conclusion :  permit  me  to  say  to  this  numerous 
audience,  that  by  the  dispensation  of  God's  providence, 
which  has  called  us  together,  we  are  reminded  of  the 
uncertainty  of  life,  and  of  the  fading  nature  of  all  the 


SERMON.  125 

things  of  earth.  Trul}'  did  the  npostle  sny  :  "  Ye  know 
not  what  shall  be  on  the  morrow."  We  also  see  that 
although  man  may  appoint,  God  may  disappoint.  Our 
beloved  brother*  saw  fit  to  leave  the  place  of  his  birtli, 
his  family,  and  all  that  was  dear  to  him  here,  to  make 
his  way  to  what  some  call  the  golden  regions — expect- 
ing to  remain  a  short  time,  and  then  return  and  enjoy 
the  happiness  of  his  own  fireside.  But,  alas  !  before 
he  fully  reached  his  destination,  death  met  him,  and 
called  him  away.  Among  strangers  he  was  laid  away 
in  the  grave,  there  to  remain  Until  the  morning  of  the 
resurrection — ^yea,  until  the  proud  billows  of  the  Pacific 
ocean  shall  cease  to  dash  on  the  shore,  and  until  its 
rolling  waters  and  roaring  thunders  shall  cease  to  shake 
that  lonely  spot  upon  the  beach  where  sleeps  the  dust 
of  our  departed  brother.  And  when  the  trump  of  God 
shall  call  the  nations  to  the  judgment,  I  expect  that  our 
brother  will  be  among  the  number  on  which  the  second 
death  shall  have  no  power.  Years  ago,  and  with  some 
that  I  address  this  day,  he  witnessed  a  good  profession, 
which  he  ever  faithfully  maintained.  But  now  he  is  ta- 
ken from  us,  and  we  are  going  to  him  as  fast  as  time 
can  roll  away. 

I  hope  that  this  event  will  serve  to  arouse  us,  as 
members  of  the  same  church  with  him,  to  more  dili- 
gence to  make  our  calling  and  election  sure,  and  that 
we  may  be  sure  that  we  have  a  part  in  the  fii'st  resur- 
rection. And  it  is  my  prayer  to  God  that  you  who  are 
thus  bereaved  of  a  husband,  a  father,  a  son,  and  a  rela- 
tive, or  a  neighbor,  may  be   found  in  readiness  when 

*  Coomer  Smith,  of  Scituate. 


126  REUBEX    ALLEN. 

you  shall  be  called  awa}^  and  that  you  may  find  that 
rest  which  God  has  promised  to  his  people. 

And  now  let  me  say  to  this  large  concourse  of  peo- 
ple, who  by  thus  assembling  show  their  respect  for  our 
worthy  friend  and  brother — forget  not  that  a  larger 
number  than  this  will  soon  be  gathered,  and  we  shall 
be  among  them.  For  before  God  shall  be  orathered  all 
nations.  The  dead,  small  and  great,  shall  be  there, 
and  shall  be  judged  for  the  things  done  in  the  body  ;  and 
the  righteous  shall  be  separated  from  the  wicked.  Then 
the  Savior  will  leave  the  mediatorial  seat,  and  they 
that  have  done  his  commandments  shall  enter  in  tlu'ough 
the  gates  into  the  city.  ^lay  this  be  the  happy  lot  of 
all  that  hear  me  this  day  !  And  now  I  commend  you 
to  God,  and  to  the  word  of  his  grace,  which  is  able  to 
build  you  up,  and  to  give  you  an  inheritance  among  all 
them  which  are  sanctified  !     Amen. 


DANIEL     WILLIAMS. 

Mr.  Williams  is  a  lineal  descendant  of  Roger  W^il- 
liams,  the  founder  of  the  State  of  Rhode  Island,  and  is 
therefore  a  rightful  inheritor  of  the  early  distinguishing- 
principles  if  not  of  the  soil  of  that  commonwealth.  And, 
it  may  be  added,  unless  history  miscredits  the  theolog- 
ical sentiments  of  his  ancestor,  at  the  time  that  Rhode 
Island  was  founded,  no  denomination  more  fully  en- 
dorses those  sentiments  than  does  the  one  with  which 
the  subject  of  this  sketch  is  connected. 

He  is  a  native  of  Gloucester,  Rhode  Island,  and  was 
born  October  3,  1790.  When  the  town  was  aftenvards 
divided  that  part  where  he  lived  was  called  Burrillville. 
His  parents  were  not  wealthy,  but  by  an  honest  indus- 
try maintained  a  respectable  position  in  society,  and 
gave  then'  children  such  advantages  lor  an  education  as 
were  then  common  in  that  part  of  the  countr}^  When 
about  eleven  years  old,  the  funeral  of  a  child,  in  the 
neighborhood,  aroused  in  the  mind  of  Daniel  his  first 
remembered  religious  convictions.  His  distress  became 
in  consequence  so  great,  that  he  retired  to  his  bed  ;  but 
when  asked  if  he  was  sick  answered  that  he  was  not. 
In  his  own  language,  "  I  called  upon  the  Lord,  and  he 
delivered  my  soul,  and  I  was  happy  in  the  love  of  God, 
and  for  some  time  enjoyed  his  presence."  But  after  a 
while  he  lost  this  enjoyment,  and  became,  as  he  says, 
"  wild  and  vain  ;"  although  he  ever  after  most  firmly 
believed  in  the  truthfulness  and  blessedness  of  the 
Christian  rehgion.     He  says  :  "  I  never  did  a  wicked 


12S  DAXIEL    WILLIAMS. 

act  but  conscience  would  always  condemn  me,  and  I 
made  promises  to  the  Lord  that  I  would  lead  a  new 
life.  But  my  promises  would  soon  be  broken.  Thus 
I  lived  for  many  years,  alwa3"s  calculating  to  seek  that 
peace  to  my  soul  which  I  before  enjoyed." 

But  during  the  celebrated  revival  in  Burrillville,  in 
connection  with  the  preaching  of  Colby,  Mr.  Williams 
began  more  seriously  and  earnestly  than  before  to  tliink 
of  returning  to  the  practice  and  enjoyment  of  religion. 
At  length,  and  after  a  long  struggle,  he  obtained  satis- 
factory evidence  that  his  sins  were  again  forgiven.  He 
was  baptized  by  John  Colby  and  united  with  the  Bur- 
rillville I'reewill  Baptist  church,  on  the  thirteenth  of 
May,  1S13.  "  Soon  after,"  he  says,  "  I  felt  that  I  had 
a  work  to  do  for  the  Lord.  But  my  abilities  appeared 
to  me  to  be  so  small  that  I  made  many  excuses.  But 
all  I  could  form  would  not  satisfy  my  mind."  He  had 
learned  the  blacksmith's  trade,  and  when  he  eventually 
yielded  to  his  conviction  that  he  ought  to  become  a 
preacher,  he  too  went  directly  from  the  anvil  to  the 
pulpit,  without  any  special  preparative  training  or  study. 
And  even  for  j'ears  after  he  commenced  preaching,  he 
worked  at  his  forge  during  the  week,  and  on  Saturday 
niofht  threw  down  his  sledge  and  doffed  his  leather 
apron,  to  enter  the  pulpit  on  Sunday  morning. 

In  1819,  he  was  married  to  Nancy  Smith,  of  Glou- 
cester. But  he  had  before  this  been  licensed  to  preach, 
and  his  labors  in  various  places  in  the  vicinity  had 
proved  very  acceptable.  He  had,  as  he  says,  felt  par- 
ticularly impressed  to  go  and  preach  in  the  adjoining 
town  of  Foster.  He  accordingly  went,  and  his  preach- 
ing there  resulted  in  a  revival.     He  was  then  ordained. 


BIOGRAPHY.  129 

at  a  Quarter^  Meeting  held  at  Burrillville,  October  13, 
18*22.  Continuing  to  preach  in  Foster,  some  were  bap- 
tized, and  a  church  was  organized,  which  at  first  num- 
bered some  seventeen  members.  He  became  the  pas- 
tor of  the  church,  and  in  1824  moved  to  the  south  part 
of  Gloucester,  nearer  the  place  of  its  meetings.  From 
thence,  in  1826,  he  removed  to  Killingly,  Connecticut, 
to  what  is  now  called  East  Killingly  village,  where  he 
still  resides.  During  all  this  time  he  had  attended  all 
the  appointments  of  the  church,  and  had  also  continued 
to  carry  on  his  business  as  a  blacksmith. 

Soon  after  removing  to  Killingly,  he  commenced 
preaching  in  the  village  ;  as  he  says,  in  his  own  hired 
house.  A  revival  soon  resulted  from  his  preaching 
there,  and  a  number  were  baptized  and  became  con- 
nected with  the  church,  which  now  assumed  the  name 
of  the  Foster  and  Killingly  church.  He  then  com- 
menced spending  his  sabbaths  alternately  at  the  meet- 
ino-  house  in  Foster  and  in  the  villaoe  where  he  lived. 

o  o 

This  arrangement  continued  uninterrupted  until  the  spring 
of  1852.  The  church  increased  in  numbers,  so  that  in 
1851  it  numbered  almost  three  hundred  members — 
nearly  all  of  whom  were  baptized  by  himself,  and  were 
also  converted  through  his  instrumentality. 

In  1851,  a  neat  and  commodious  meetina:  house  was 
erected  at  East  Killingl}-,  and  the  members  of  the 
church  had  become  so  numerous  in  that  vicinity,  that  a 
new  church  was  formed  there  of  about  thirty  members. 
At  first,  Mr.  Williams  was  elected  pastor  of  the  new 
church  ;  but  as  it  was  desirable  to  have  constant  preach- 
ing with  each  of  the  churches,  he  deemsd  it  advisable 
soon  after  to  resign  the  charge.  He  accordingly  re- 
12      " 


130  DAXIEL  Vv^ILLIAMS. 

mains  in  the  pastorate  of  the  cliurch  which  was  first 
gathered  through  his  instrnmcntahty  ;  and  though  far 
axlvanced  in  hte,  is  still  performing  active  service — 
preaching  quite  as  often  and  performing  quite  as  much 
other  ministerial  service,  as  the  most  of  his  younger 
brethren  in  the  ministry. 

Some  yeai's  since  he  relinquished  the  business  of 
Idacksmilbing,  and  devoted  himself  more  fully  to  the 
work  oi"the  ministry''  ;  but  yet  without  ever  receiving  a 
stated  salary  for  his  ministerial  services.  He  has  re- 
ceived, and  received  onlv,  whatever  his  brethren  [ind 
iricnds,  individual^  and  without  any  concert  of  action, 
liave  seen  fit  to  give.  But  as  his  acquaintaince  has  been 
extensive,  and  he  has  ever3^wherc  elicited  a  strong  re- 
spect and  affection  toward  himself,  he  has  probably  re- 
ceived much  more  than  most  pastors  would,  who  should 
depend  upon  such  a  system,  or  rather  want  of  system, 
for  ministerial  compensation. 

His  life  his  not  been  very  fruitful  of  striking  and 
startling  incidents.  No  very  celebrated  revival  has  oc- 
curred in  connection  with  his  labors,  and  there  has  per- 
liaps  been  no  period  in  his  life  when  his  character  or 
liis  success  depended  upon  any  single  and  sudden  turn 
in  affairs.  J\or  has  he  e\er  excited  any  wide  spread  or 
especial  notoriet}-.  And  yet,  scarcely  an}'  wdiere  have 
religious  interests  grown  up  from  such  small  beginnings 
to  so  large  and  m  mifest  results,  as  under  his  influence. 
It  has  been  a  gradual  and  almost  imperceptible,  but 
constant  and  })ermanent  accumulation.  While  other 
churches  have  been  torn  with  dissensions,  or  have  been 
now  prosperous  and  now  quite  otherwise,  that  under  his 
charge  has  ever  and  steadilv  advanced  in  numbers  and 


BIOGRAPHY,  131 

influence,  and  been  strong!}"  united  in  the  bonds  of  love 
and  Christian  fraternity.  Punctuality,  perseverance, 
piety — are  words  perhaps  as  expressive  as  any  others  of 
the  secret  of  his  efficiency.  The  qualities  they  desig- 
nate are  at  least  characteristic  of  the  man,  and  are  such 
as  seldom  if  ever  fail  of  ensuring  success. 

He  has  now  lived  to  see  a  generation  come  upon  the 
stage  of  life,  perform  their  ephemeral  parts  and  pass 
away.  He  counseled  their  youthful  steps,  impressed 
upon  their  minds  the  truthfulness  and  blessedness  of  our 
hoty  religion,  whispered  the  words  of  eternal  life  in 
their  penitent  ears,  led  them  into  the  waters  of  baptism, 
pronounced  the  seal  of  their  nuptial  vows,  as  their  faith- 
ful pastor  fed  them  with  the  bread  of  life,  and  finally 
closed  their  eyes  in  the  sleep  that  knows  no  waking 
and  declared  the  words  of  divine  consolation  to  their 
children  at  their  burial.  And  why  should  not  these 
children — the  generation  which  now  exist  around  him, 
and  for  whom  he  has  performed  many  of  these  same 
offices,  and  may  j^et  perchance  perform  them  all — why 
should  they   not  revere  and  love  him  *? 

He  looks  with  a  kindly  eye  upon  the  progress  and 
improvement  of  the  times  ;  and  is  not  forgetful  of  the 
fact  that  his  own  generation  in  its  j'outli  departed  quite 
as  widely  from  the  customs  and  habits  of  the  preceding 
generation,  and  progressed  quite  as  far  beyond  its 
standards,  as  does  the  now  youthful  generation  advance 
from  and  be^^ond  the  one  that  is  passing  awa}^  None 
can  be  more  sensible  than  is  he,  that  wdiat  are  now  the 
cherished  associations  of  his  life,  in  his  3-outh  were  re- 
forms, and  w'ere  not  unfrequently  stigmatized  as  fanati- 
cism and  ultraism.     Hence,  while  he  loves  the  past  and 


132  DANIEL  WILLIAMS. 

fondly  cherishes  its  recollections,  he  heartily  bids  us 
God's  speed,  in  improving  the  awakened  activity  and 
increasing  light  of  the  present. 

During  his  ministry,  he  has  baptized  between  four 
and  five  hundred,  and  since  he  removed  to  Killingly 
has  attended  funerals  in  eleven  different  towns,  and 
preached  nearly  two  thousand  funeral  sermons.  The 
number  of  marriages  that  he  has  solemnized,  has  in  all 
probability  been  proportionally  quite  as  great. 


MARTIN  CHENEY. 

Martix  Cheney  was  the  son  of  Mr.  Joseph  and 
Mrs.  Sasaiinah  Cheney,  and  was  born  in  Dover,  Massa- 
chusetts, August  29,  1792.  He  was  the  foarth  of  six 
children,  most  of  whom  have  now  passed  awa}'. 

An  outhne  of  his  history  is  left  in  an  autobiography 
which  he  commenced  in  1S50,  at  the  earnest  solicita- 
tion of  friends,  but  which  he  did  not  live  to  complete. 
From  this  source  will  be  drawn  most  of  the  flicts  which 
indicate  the  character  and  circumstances  of  his  early 
life.     Of  his  ancestr\',  he  thus  speaks  : 

"  In  the  few  inquiries  I  have  made  respecting  my 
ancestors,  I  have  found  but  little  of  wealth,  office  or 
honors,  unless  it  be  honorable  to  be  in  the  army  ;  for 
it  seems  that  my  lather  and  one  of  my  grandfathers 
were  in  the  army  of  the  Revolution;  but  in  my  research- 
es I  have  never  yet  found  a  charge  of  dishonesty  against 
one  of  my  ancestors  or  connections.  To  the  best  of  my 
knowledge,  the  coat  of  arms  of  m}^  ancestors,  wa«, 
Poverty,  Honcsly,  P'tcty.'''' 

His  parents  were  Congregationalists,  and  he  speaks 
in  the  most  OTateful  terms  of  their  earlv  and  earnest 
efforts  to  give  him  moral  and  religious  instruction.  The 
chief  text  book,  aside  from  the  Bible,  was  the  "As- 
sembly's Catechism," — the  theological  standard  to 
which  most  j'oung  minds  in  New  England  were,  at  that 
time,  brought  for  measurement.  Subsequent  events 
show  clearly  that,  though  the  peculiar  theology  was 
soon  divorced  from  his  understanding,  the  Christian  spirit 


134  MARTIN    CHENEY. 

and  life  which  acted  on  him  retained  a  hold  ujion  his 
heart. 

He  was  early  sent  to  the  public  school  of  his  native 
town,  where  the  meriger  privileges  of  improvement  af- 
forded him  appear  to  have  been  prized  and  improved. 
At  an  early  age,  and  while  occupying  a  seat  in  that 
humble  school-room,  he  imbibed  a  very  strong  love  for 
reading.  Nearly  the  whole  of  quite  a  respectable  village 
librar}^  was  devoured  to  satisfy  this  early  intellectual  ap- 
petite. Of  this  tendency  and  its  results  he  thus  speaks  : 

"  Although  I  read  with  little  judgment  or  order,  and 
was  scolded  for  poring  over  books,  yet  I  derived  much 
benefit,  found  after  many  days.  I  obtained  a  knowl- 
edge o^  words,  thoughts  and  facts,  some  of  which  are  of 
great  use."  He  coveted  very  much  the  advantages  of 
a  collegiate  course  of  study,  but  the  small  pecuniary 
resources  of  his  father  forbade  even  his  expectation  of 
such  a  favor. 

After  a  season  of  illness,  of  nearly  a  year  in  length, 
he  resided  ibr  a  short  time  with  a  brother  in  Boston, 
who  kept  a  grocery,  and  Martin  was  frequently  re- 
quired to  furnish  liquors  to  the  customers  who  called 
often  for  the  beveraije. 

While  quite  young,  he  arranged  with  his  father  to 
provide  for  himself,  and  soon  after  left  for  Boston,  and 
engaged  himself  as  servant  in  the  family  of  a  merchant, 
where  he  remained  about  one  year,  and  then  left,  in  de- 
fiance of  the  family's  wishes  and  of  the  promise  of  lar- 
ger wages,  simply  because  it  was  intolerable  to  be  re- 
cognized as  a  servant  and  to  recognize  some  one  else  as 
master.  Thus  early  appeared — though  by  no  means  in 
its   noblest  form — that  love  of  freedom  and   equality 


BIOGRAPHY.  135 

which,  in  later  h'fe,  M'as  a  master  passion,  energised  and 
consecrated  by  tlie  gospel  of  Christ. 

Up  to  this  time,  nothing  appeared  indicating  a  very- 
deep  interest  in  ihe  subject  of  personal  religion.  While 
in  Boston  he  hstened  to  a  Universalist  discourse  for  the 
first  time,  and  found  it,  as  he  remarks,  operating  to  di- 
minish the  force  of  the  moral  restraints  which  had  acted 
on  him.  He  says  :  "  I  was  glad  there  was  no  punish- 
ment beyond  the  grave.  I  feared  not  the  punishment 
on  this  side." 

In  the  year  1810,  at  the  age  of  IS,  he  came  to  reside 
with  an  elder  brother  in  01ne3'ville,  where  (with  the 
exception  of  about  two  years)  he  continued  to  reside 
until  his  death.  Olneyville  then  contained  some  twenty 
dwelling  houses,  from  two  to  six  rumshops,  a  distillery, 
no  Sunday  school,  no  public  school,  no  meeting  house. 
Its  reputation  was  bad — ^its  morals  probably  not  much 
better. 

His  occupation  was  that  of  preparing  and  vending 
meat,  a  business  which  he  regarded  as  not  very  favor- 
able to  his  moral  and  religious  development.  And  his 
chosen  companions  were  of"  that  class  who  set  gratifica- 
tion above  moral  duty.  He  found  the  inspired  decla- 
ration true  in  his  own  case  :  "  Evil  communications  cor- 
rupt good  manners."  The  sabbath  was  made  a  holi- 
day, and  his  evenhigs  found  hun  in  the  street  or  at  the 
gathering  places  of  the  vicious,  and  he  soon  became  one 
of  the  number. 

In  the  year  lSl-3  he  was  married  to  Miss  Anna 
Brown,  daughter  of  Mr.  Fleet  Brown,  of  Foster,  which 
seemed  to  exert  a  favorable  influence  upon  his  habits. 
In  the  winter  of  1815   and   '16  he  removed  with  his 


13  6  M  A  R  T  I  N     C  H  E  X  E  Y  . 

brother  to  Brooklyn,  L.  I.,  and  went  into  the  grocery 
business  in  New  York.  Here  they  were  unsuccessful, 
and  his  brother's  health  having  failed,  Mr.  Cheney  with 
bis  wife  was  left  among  strangers  without  regular  em- 
ployment, without  money,  and  almost  without  hope,  to 
make  such  provision  as  he  w^as  able  for  himself  ancl 
family  during  the  severe  winter,  following  what  is  still 
known  as  the  "  cold  season."  The  next  sjiring  he  re- 
turned to  R.  I.,  and  engaged  ngain  in  his  former  occu- 
pation, renewing  at  the  same  time  his  old  associations. 
More  and  more  firmly  did  he  become  wedded  to  his 
immoral  habits ;  weaker  and  weaker  grew  the  arm  of 
moral  restraint,  that  sought  his  rescue.  During  the  fol- 
lowing autumn  his  wife  died — died  in  the  peace  and 
faith  of  a  Christian.  A  good  boarding  place  was  found 
for  the  child  that  had  been  left  them,  and  the  descent 
toward  moral  ruin  became  still  more  rapid  and  fearful. 

In  October,  1S19,  he  was  again  married,  to  jNIiss  Nan- 
cy Wilbour,  but  the  change  in  his  social  relations  seems 
to  have  left  his  moral  feehngs  and  habits  very  much  as 
they  had  previously  been.  Tlie  evil  lay  far  beneath 
the  mere  surface  of  hfe,  it  was  imbedded  in  the  lower 
stratum  of  the  soul. 

During  the  winter  following  his  marriage  he  had  a 
remarkable  dream,  which  operated  to  call  his  attention 
seriously  for  a  time  to  the  concerns  of  the  soul,  and  in- 
deed the  impressions  which  it  left  seem  never  to  have 
been  fully  effaced.  During  the  3'ear  1S20  there  was  a 
general  religious  interest  in  Providence,  and  large  num- 
bers professed  religion  and  united  with  the  various 
churches.  Mr.  Cheney  was  often  brought  into  contact 
with  these  prevalent  religious  influences,  and  not  unfre- 


BIOGRAPHY.  137 

quently  with  considerable  temporary  effect  upon  his 
heart.  At  a  conference  meeting  held  at  the  house  of 
one  of  his  neighbors  in  Olne^'ville — a  man  with  whom 
he  had  often  played  cards — he  became  so  deeply  inter- 
ested that  he  was  able,  on  his  return  home,  to  recollect 
nothing  of  the  exercises  subsequent  to  the  earnest  ex- 
hortation which  arrested  his  attention  and  touched  his 
heart. 

His  convictions  deepened,  and  his  need  of  a  Savior  he 
felt  to  be  more  pressing.  He  v\^ished  above  all  things 
to  hear  pra^'er.  His  mental  distress  increased,  for  his 
heart  was  not  vet  submissive  and  believins^,  and  God 
was  at  work  there.  At  this  time  he  discovered  that  his 
wife  was  also  deeply  interested  in  the  subject  of  per- 
sonal religion.  On  his  return  from  meeting  one  Satur- 
day evening,  troubled,  distressed,  and  anxious,  he  knelt 
by  the  bedside  and  tried  to  pray.  Restless  and  tear- 
ful he  struggled  through  several  hours,  and  finally  fell 
asleep.  He  arose  the  next  morning  in  a  calm  frame  of 
mind,  grateful  for  a  sabbath  and  its  privileges;  3'et  not 
thinking  that  this  was  the  peace  which  God  giveih  to 
his  people.  Some  daj^s  elapsed — the  history  of  which 
as  presented  in  his  autobiography  is  full  of  freshness 
and  beauty  and  instruction — and  his  spirit  rested  on  the 
word  which  God  liad  given  as  a  pillov/  for  the  penitent 
and  trustful  hea.rt. 

On  the  third  sabbath  in  June,  1S21,  he  was  baptized 
by  the  Rev.  Zalmon  Tobev,  and  united  with  the  second 
Baptist  church  in  North  Providence.  In  July  following, 
his  wife,  now  rejoicing  in  a  hope  like  precious,  was 
baptized  and  united  with  the  same  church.  He  A^as 
soon  strengthened  to  speak  in  the  social  meetings,  of  his 


138  M  A  R  T  I  N    C  H  E  X  E  Y  .  ^ 

change  and  his  hope.  Not  a  httle  attention,  as  may 
well  be  supposed,  was  excited  by  the  change  which  all 
saw,  but  which  he  alone  kne^v  how  to  appreciate. 
Some  hoped  with  trembling,  but  many  doubted  nnd  pre- 
dicted a  speedy  abandonment  of"  the  gospel.  But  he 
went  forward,  growing  in  giace,  in  knowledge,  in 
strength,  in  labors  and  usefulness.  Most  Christians  re- 
garded him  as  having  a  call  to  preach,  and  he  was  en* 
couraged  to  act  prominently  in  the  social  meetings. 
His  inner  and  outer  experiences  connected  with  the 
idea  of  entering  the  ministry,  are  full  of  interest,  but 
their  development  in  detail  must  be  reserved  for  other 
pages.  Now  hopeful  and  now  depressed,  now  feeling 
that  tJie  pulpit  was  his  sphere,  and  now  deeming  all 
thought  in  that  direction  presumption,  now  desiring 
counsel  and  now  shunning  it,  he  passed,  like  many 
others,  through  a  fiery  ordeal,  up  to  the  post  which 
duty  seemed  to  be  assigning  him.  At  length  he  decid- 
ed to  relate  the  exercises  of  his  mind  to  the  church  of 
which  he  was  a  member.  He  did  so,  and  was  invited 
to  preach  before  them  on  Thanksgiving  day,  in  the 
month  of  November,  1S23.  The  text  chosen  is  found 
in  2  Peter  3  :  9.  "  For  the  Lord  is  not  slack  concern- 
ing his  promise,"  etc.  He  was  then  examined  as  to 
liis  sentiments,  and  was  found  to  be  anti-ciilvinistic 
and  in  favor  of  free  communion.  The  church  was  a 
calvinistic  baptist  bod}^,  but  had  not  apprised  him  of 
its  position  on  these  points  at  the  tkne  of  his  reception. 
The  church  advised  him  to  take  a  letter  and  unite  Avith 
some  body  S3-mpathizing  with  him  in  liis  views.  He 
took  it,  and  united  with  the  fourth  cliurcli  in  Providence, 
and  preached  before  them  on    trial   Febuary  4,    1524. 


BIOGRAPHY.  139 

Text,  Jonah  3  :  1,2.    The  result  was  that  a  hccnse  was 
granted  him  the  same  month. 

At  about  this  time  he  commxencccl  holding  meetings 
in  a  hall  in  01ne3'ville,  used  generally  for  far  different 
purposes.  Thus  commenced  his  public  labor,  in  his 
chosen  place  of  residence,  which  continued,  with  very 
few  and  brief  interruptions,  for  nearh^  thirty  years,  when 
(Jod  in  his  Providence  released  him  from  his  toil. 

If  his  conversion  excited  much  attention  among  liis 
former  acquaintances,  it  was  but  natural  that  his  preach- 
ing sliould  call  out  many  hearers,  from  a  variety  of  mo- 
tives. In  August,  1S24,  he  made  a  tour  as  an  evange- 
list to  the  eastern  part  of  Massachusetts  in  company 
with  the  Rev.  Abner  Jones  of  the  Christian  Connexion. 
He  was  absent  some  two  weeks,  and  preached  in  Salem, 
Haverhill,  New  Rowley,  etc.  His  expenses  were  met, 
and  some  five  dollars  left  in  his  pocket,  on  his  return, 
tor  his  familv.  He  had  preached  fourteen  discourses, 
besides  attending  other  meetings. 

At  about  this  time  he  connected  himself  with  what 
was  called  the  union  conference,  consisting  in  part  ot" 
such  ministers  as  Z.  Tobey,  Allen  Brown,  John  Pren- 
tice, Ra}^  Potter,  Henry  Tatcm,  etc.  In  the  spring  of 
1825  several  of  these  above  named  ministers,  with  other 
brethren,  met  and  heard  ISIr.  Chene}'  give  his  views  in 
relation  to  tlie  w^ork  of  the  ministry.  The\'  decided 
that  he  should  be  formally  set  apart  to  this  work.  His 
ordination  took  place  in  April  oi'this  same  year.  Soon 
after  his  ordination  his  services  were  engaged  for  hall 
the  time  at  Fruit  Hill,  North  Providence.  For  nearly 
three  years  he  continued  to  preach  in  the  hall  at  Olncy- 
\'ille  in  the  mornins'  of  the  sabbath,  and  in  the  afternooii 


140  MARTIN    CHENEY. 

at  Fruit  Hill.  Before  the  expiiation  of  ibis  period,  how- 
ever, the  vestry  of  the  meeting  house  which  was  being 
erected  in  Olneyville  was  completed,  and  the  meeting 
was  transferred  from  the  hall  to  that  place.  On  the 
second  of  July  1S27,  the  meeting  house  was  dedicated 
to  the  worship  of  God.  No  church  had  as  yet  been 
formed,  the  house  having  been  erected  b\"  a  society, 
and  Mr.  Cheney  'was  invited  to  preach  at  its  dedica- 
tion, and  to  occupy  its  pulpit  regularly  on  the  sabbath. 
On  the  7th  of  Nov.  1828  a  Church  was  organized  in 
the  vestry  of  the  meeting  house,  consisting  of  eleven 
ziiembers.  Zalmon  Tobe}'  gave  the  little  band  the 
right  hand  of  fellowship.  The  church  covenant  was 
prepared  by  Mr.  Cheney,  and  is  still  retained.  Under 
his  pastoral  care  the  church  flourished — its  numbers 
and  its  influence  regularly  increased.  The  number 
who  have  belonged  to  the  church  is  probabl}''  some 
seven  or  eight  hundred.  Present  number,  a  little  less 
than  four  hundred.  Olneyville  has  been  the  scene  of 
his  highest  and  choicest  labors,  as  it  was  of  his  darkest 
and  most  feai-ful  experiences.  His  hfe  is  bound  up  with 
his  history.  He  has  left  his  impress  upon  its  sp'uit,  and 
his  image  is  clear  and  distinct  in  its  heart.  And  yet 
while  toiling  so  earnestly  here,  few  if  any  men  are 
known  so  widely  and  so  well  throughout  the  whole 
State,  and  even  bej^ond  its  limits.  He  was  too  ready 
for  every  good  word  and  work  to  refuse  his  eflforts  where 
liG  felt  that  their  bestowment  was  consistent  and  need- 
ful, and  he  was  too  deeply  confided  in,  not  to  be  often 
summoned  abroad.  In  labors  for  the  promotion  of  re- 
vivals of  religion  in  destitute  places  he  was  abundant  ; 
at.  the  organization  of  new  Freewill  Baptist  churches  his 


BIOGRAPHY.  141 

presence  and  counsel  were  generally  sought  and  freely 
granted  ;  at  dedications,  ordinations,  quarterly  meetings 
and  yearly  meetings,  he  was  deemed  almost  indispen- 
sable ;  loving  hearts  summoned  him  to  the  altar  to  seal 
their  blushing  pledges  with  his  blessing  and  his  prayer ; 
and  bereavement  craved  his  sympathy  and  consolation, 
that  it  mioht  give  back  to  the  dust  and  to  God  the  ob- 
jects  of  its  love,  with  a  more  cheerful  faith. 

Small  as  his  intellectual  advantages  had  been  in  early 
life,  and  cramped  as  he  was  by  his  small  pecuniary  re- 
sources after  entering  the  ministry,  he  grew  in  mental 
force  rapidly.  He  thought  much  and  closely,  and  when 
he  read  it  was  v<,nth  scrutiny  and  independence.  Hence 
his  sermons  were  always  full  of  instruction — always 
highly  suggestive  of  thought.  Hs  avowed  his  convic- 
tions clearly  and  faithfully,  and  followed  them  whither- 
soever they  went.  He  was  as  frank  and  as  readv  to 
abandon  a  position  as  to  take  one,  wlien  truth  and  dutv 
seemed  to  require  it.  This  gave  an  honest,  earnest  sin- 
cerity to  his  manner,  which  arrested  attention,  and  won 
its  way  to  not  a  few  hearts.  He  was  kind,  courteous 
and  conciliatory  when  no  principle  was  to  be  sacrificed, 
but  wdjen  this  was  to  be  done,  his  integrity  and  moral 
courage  made  him  firm  and  immoveable  as  a  rocL 
•  His  early  life  had  famiharized  him  with  the  various 
phases  of  common  life,  and  quickened  his  sympathy  for 
the  wretched,  the  vicious  and  the  poor.  His  own  sad 
experiences  in  his  youth  had  enabled  him  to  enter  into 
the  terrible  mysteries  of  the  sin-scathed  heart,  and  lay 
them  naked,  until  the  sinner  trembled  before  his  own 
moral  visage. 

And  this  leads  to  the  remark  that,  in  the  reformatory 
13 


142  MARTIN     CHENEY. 

movements  of  his  time,  he  was  always  a  pioneer.  He 
was  always  a  leader  in  every  sphere  wheje  he  acted, 
never  a  servile  dependent ;  and  this,  not  because  he 
was  ambitious  or  egotistic,  so  much  as  because  his  ear- 
nest nature  outran  the  more  tardy  movements  of  others, 
and  induced  them  to  put  themselves  meekly  into  his 
train.  At  home  and  abroad,  while  it  was  yet  unpopu- 
lar, he  took  the  ground  of  Total  Abstinence  in  the  cause 
of  Temperance  ;  and  his  fiery  logic  and  rational  en- 
thusiasm stirred  not  a  few  to  think,  and  feel,  and  act. 
JSe  was  one  of  the  earliest  friends  of  the  slave,  and 
took  his  well  inspected  positions  when  proscription  and 
mob  law  were  the  order  of  the  day,  and  maintained 
them  firmly,  when  opposition  ragi-d  round  him  from 
members  oi"  his  own  circle.  And  seldom  did  his  voice 
ring  more  sharply,  his  eye  flash  with  a  brighter  fire,  or 
his  words  burn  with  more  of  moral  vehemence,  than 
when  he  gave  tongue  to  the  dumb  agony  of  the  op- 
pressed, or  administered  his  rebukes  to  the  Southern 
recklessness  and  the  Northern  stupidity  which  combin- 
ed to  establish,  defend,  and  nurture  the  s\-stem  of 
American  Slavery.  In  the  cause  of  Moral  Reform  he 
was  known  as  an  early  and  efficient  laborer.  On  the 
questions  of  Peace  and  War,  and  Civil  Government, 
as  at  present  constituted  and  sustained,  his  views,  in 
his  later  life,  were  much  unlike  those  held  at  an  earlier 
day.  He  took  the  position  that  "  all  war  was  inconsist- 
ent with  Christianity,"  and  carried  out  the  principle 
both  in  its  logical  consequences  and  practical  applica- 
tions. He  was  frequently  called  to  lecture  on  these 
various  subjects,  on  important  occasions,  and  often  de- 
bated the  questions  they  involved  in  large  pubKc  as- 


BIOGRAPHV.  14^3 

semblies,  gencrall}^  with  high  success, — al\va3'S  with 
£!;reat  abihtv.  His  watchword  was  Progress.  He 
lived  in  the  present  and  liiture,  beheving  there  was 
something  better  and  higher  before  him  ;  and  these  as- 
pirations gathered  strength  with  the  increase  of  his 
years.  He  hailed  a  new  and  higher  thought  with  al- 
most a  childish  enthusiasm.  Immoveable  conservation 
was  a  terrible  trial  tor  his  patience  ;  he  could  bear 
much  better  the  wild  radicalism  which  he  could  not 
approve.  The  latter  had  the  merit  of  being  alive,  and 
to  him  almost  anything  was  better  than  a  corpse. 

Though  his  life  was  mostly  spent  in  Olneyville, 
among  the  same  people  to  a  considerable  extent,  yet  it 
had  nothino-  of  monotony.  Its  executive  enerov  was 
perpetually  striking  and  starting  something.  Not  a 
sermon  but  would  ruffle  the  sea,  both  of  thought  and 
feeling,  in  the  congregation  that  had  sat  before  him  in 
his  3'outh,  and  seen  him  gi'ow  gi'ay  in  their  service. 
Nearly  every  day  had  its  text,  and  eveiy  week  its 
chapter  of  striking  incidents.  They  have  been  pur- 
posel}'^  omitted  here,  both  on  account  of  the  necessary 
brevity  of  this  sketch,  and  the  expectation  that  an  ex- 
tended memoir  will  soon  be  prepared  from  the  materi- 
als already  in  the  hands  of  one  w^ho  knew  and  loved 
him  well. 

He  continued  to  labor  till  the  autumn  of  1851,  when 
he  was  laid  aside  by  illness.  His  health  had  not  been 
firm  for  some  years  previous,  yet  he  had  hardh'  allow- 
ed himself  to  diminish  his  labors.  A  cough  had  troubled 
him,  often  attended  with  hoarseness.  His  recovery 
w^as  generally  looked  for,  till  a  very  short  time  previous 
to  his  death.     All  that  skill  and  affection  could  do  was 


144  MARTIN     CHENEY. 

tried,  but  without  avail.  He  said  not  very  much  re- 
specting his  prospect  of  recovery  ;  probabl}^  from  his 
own  shght  expectation  of  being  restored,  and  his  ten- 
derness for  the  feehngs  of  his  numerous,  anxious,  hoping 
friends.  His  disease  was  Liver  Complaint,  and  it  had 
assumed  a  chronic  type.  His  last  words  were,  "  / 
have  hoj)c  that  cndunth  m\to  the  end.''''  He  died  Jan.  4, 
1852,  aged  59. 

It  was  jj  sad  message  that  announced  his  departure. 
.  Olneyville  put  on  sackcloth,  and  the  voice  of  mourning 
went  up  far  and  near.  All  felt  that  a  great  and  good 
man  had  departed.  His  3'ounger  brethren  in  the  min- 
istry, especially,  felt  that  their  loss  was  not  to  be  told. 
His  family  were  in  a  sea  of  sorrows,  for  there  his  pres- 
ence had  always  been  hke  sunshine.  He  left  a  third 
wife  and  six  children.  His  body  was  carried  to-  the 
house  he  had  dedicated,  and  in  which  he  had  declared 
the  gospel  for  so  many  years,  where  the  funeral  service 
was  performed  in  the  presence  and  amid  the  tears  of 
an  immense  assembly.  A  large  number  of  ministers 
were  present.  Rev.  M.  J.  Steere  delivered  a  touching 
and  appropriate  discourse  from  2  Tim.  4  :  7,  8  ;  "I 
have  Ibught  a  good  fight,"  etc. ;  the  vast  assembly  look- 
ed once  more  upon  the  calm,  pleasant,  life-looking  face, 
the  coffin  lid  was  closed,  and  the  precious  burden  was 
born  away  to  one  of  the  loveliest  spots  in  the  nursery 
of  Deacon  Daniel  P.  Dyer,  some  two  miles  distant  in 
Cranston,  to  rest  till  the  mortal  shall  put  on  immortalit)\ 
"  This  uas  the  last  of  cartJi''' — the  better  record  is  on 
high. 

Before  his   death,  Mr.   Cheney  expressed  a  desire 
that  a  revised  and  somewhat  altered  copy  of  his  pub- 


BIOGRAPHY.  145 

lished  address  on  the  Moral  Government  ot  God,  which 
he  had  thrown  into  the  form  of  a  sermon  and  which  he 
said  was  among  his  papers,  should  be  published  in  this 
work.  But  by  some  means,  such  revised  copy  of  that 
discourse  cannot  now  be  found  ;  and  according  to  the 
suggestion  of  the  committee,  to  whom  Mr.  Chene3'^'s  pa- 
pers were  left,  the  following  installation  sermon  is  re- 
published in  its  stead.  In  accordance  with  his  well 
known  habits,  he  said,  in  relation  to  its  first  j)ublica- 
tion,  that  it  was  "  written  some  time  after  its  delivery," 
and  "  the  author  not  being  in  the  habit  of  writing,  either 
tor  the  pulpit  or  the  press,  submits  it  for  publication 
with  great  diffidence."  Being  prepared  for  a  special 
occasion,  it  contains  some  merely  local  allusions,  but 
these  will  be  understood  without  much  difficult}'  ;  and 
as  a  whole  the  sermon  will  impart  a  pretty  accurate 
impression  of  Mr.  Cheney's  usual  method  in  the  pulpit. 
The  sermon  was  delivered  October  25,  1837,  before 
the  Roger  Williams  church  in  Providence,  Rhode  Island. 


13* 


S  E  H  ]M  O  N . 

PASTORAL  DUTIES  AND  RESPONSIBILITIES. 

BY    MARTIX    CHENEY. 

Take  heed  therefore  unto  yourselves,  and  to  all  the  floek  over 
the  which  the  Holy  Ghost  hath  made  you  overseers,  to  feed  the 
church  of  God,  which  he  hath  purcliased  with  his  own  blood. — 
Acts  20  :  28. 

The  church  in  this  place  having  invited  brother  Lo  ■ 
RENzo  D.  Johnson  to  become  their  pastor,  and  that  in- 
vitation having  been  accepted,  it  has  been  thought  de- 
sirable that  this  relation  should  be  publicly  recognized 
by  appropriate  rehgious  exercises. 

Believing  as  we  do  in  the  independence  of  the  church-  ' 
es,  we  wish  it  distinctly  understood,  that  by  the  ser- 
vices in  which  we  now  engage,  no  authority  is  con- 
ferred upon  our  brother  in  relation  to  the  pastoral  oflficc. 
The  design  of  the  exercises  of  this  occasion  is  not  to 
constitute  our  bi'other  the  pastor  of  this  church  and  peo- 
ple, for  such  he  already  is  ;  but  by  publicly  recognizing 
him  as  such,  and  by  calling  the  attention  of  both  pastor 
and  people  to  the  mutual  obligations  of  each,  to  assist 
them  in  being  more  extensively  useful  to  each  other  and 
to  the  world. 

Beloved  brethren  and  friends,  having  been  honored 
by  an  invitation  to  address  you  on  this  interesting  occa- 
sion, I  have  selected  for  my  text  the  words  of  the  apos- 
tle, recorded  in  Acts  20  :  28  :  "  Take  heed  therefore 
unto  yourselves,  and  to  all  the  flock  over  the  which  the 


SERMON.  147 

Holy  Ghost  hath  made  you  overseers,  to  feed  the  church 
of  God,  whicli  he  hath  purchased  with  his  own  blood." 

The  text  just  read  fell  from  the  lips  of  one  breathing 
the  pure  love  of  God,  was  uttered  on  a  most  memora- 
ble occasion,  and  was  addressed  to  persons  holding  the 
same  station  in  the  church,  as  that  into  which  our 
brother  has  just  entered.  The  ascended  Savior,  in  his 
gifts  to  the  church,  bestowed  upon  them  pastors  and 
teachers,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ.  To  these  men,  called  in  our 
text  overseers  that  the  Holy  Ghost  had  appointed,  and 
in  another  place  elders  of  the  Church,  the  apostle,  un- 
der circumstances  solemn,  tender  and  interesting,  gave 
this  most  solemn  chai^ge. 

Decph'-  interested  in  their  welfare,  and  in  that  of  the 
flock  over  which  they  presided,  and  w-ell  aware  of  the 
dangers  to  which  they  were  exposed  by  the  entering  in 
of  grievous  w^olves  and  the  arising  of  men  speaking 
perverse  things,  he  cries,  "  Take  heed  therefore  unto 
yourscb  es,  and  to  all  the  flock  !" 

The  solemn  instruction  contained  in  the  text  should, 
in  the  emphatic  language  of  our  Savior,  "  sink  down 
into  our  ears,"  and  find  a  permanent  residence  in  every 
heart.  From  the  text,  as  thus  introduced,  we  invite 
vour  attention  to  a  brief  consideration  of  some  of  the 
duties  and  responsibilities  of  the  pastoral  office. 

In  doing  this,  we  shall  notice. 

First,  The  duties^  and 

Secondly,  The  resj)onsibihties  of  this  office. 

In  calling  your  attention  to  the  duties  ol'  a  pastor,  we 
shall  advert  first,  to  those  which  relate  more  immedi- 
ately to  the  pastor  himself;  and  secondl}^  to  those 
which  relate  more  especially  to  his  flock. 


1  48  M  A  R  T  I  N    C  H  E  N  E  Y . 

As  it  regards  those  which  have  reference  to  the  pas- 
tor himself,  we  remark : 

1.  That  due  attention  should  be  given  to  his  own 
spiritual  interests.  It 'should  be  impressed  on  the  pas- 
tor's mind,  as  with  a  pen  of  iron  or  the  point  of  a  dia- 
mond, that  no  dut}',  public  or  private,  can  take  prece- 
dence of  this — that  no  circumstances  can  for  a  moment 
exonerate  him  from  his  high  responsibility  to  his  own 
soul — that  so  long  as  his  moral  agency  lasts,  and  his 
state  of  probation  is  continued,  he  will  be  held  respon- 
sible for  its  safety  and  improvement. 

There  is  danfjer  here.  This  is  an  aije  of  stirrino;  en- 
terprise  and  activit}^  Society  is  moving  onward, 
whether  for  good  or  ill,  at  rail  road  speed  and  upon 
high-pressure  principle  ;  and  this  peculiar  spirit  of  the 
age  has  its  influence  upon  the  minister  of  Christ.  Much, 
ver^'  much  is  required  of  him.  To  all  the  benevolent 
enterprises  of  the  day  he  is  expected  to  give  his  aid. 
His  time  and  labor  are  called  for  on  committees,  at  as- 
sociations, and  for  lectures,  etc.,  etc.  All  this  to  a  cer- 
tain extent  may  be  well ;  but  he  will  do  well  to  recol- 
lect that  the  tendency' of  all  this  is  to  draw  his  attention 
from  his  own  spiritual  concerns,  and  that  there  is  a  fear- 
ful possibility  of  keeping  the  vine3^ard  of  others,  w^hile 
his  own  lies  waste,  and  that  after  having  preached  to 
others,  lie  himself  may  be  a  cast-a\va3^ 

The  strong  and  plausible  temptations,  which  the  min- 
ister of  Christ  is  under,  to  neglect  his  own  spiritual  in- 
terests (lest  his  piety  or  benevolence  might  be  ques- 
tioned) render  the  language  of  the  apostle  solemnly  ap- 
propriate :  "  Take  heed  to  yourselves."  Let  the  min- 
ister of  Christ  take  good  heed,  then,  that   he  search 


SERMON.  149 

deeply  and  examine  closely  into  his  own  state  and 
standing  before  God  ;  that  his  own  mind,  his  own  heart, 
and  his  own  soul  be  right  in  the  sight  of  God  ;  that  he 
give  the  most  earnest  heed  lest  his  own  spiritual  inter- 
ests be  neglected.  Let  him  remember,  he  must  do  this 
or  endanger  his  own  soul. 

We  observe,  2d.,  That  due  attention  should  be  given 
to  his  health.  The  sentiment  that  the  minister  of  Christ 
is  immortal  till  his  work  is  done,  we  believe  to  be  erro- 
neous. That  God  "  will  keep  the  feet  of  his  saints," 
that  "  he  will  give  his  angels  charge  over  them  to  keep 
them,"  and  that  he  will  be  with  his  fiiithful  ministers 
to  the  end  of  time,  we  iully  beheve.  But  when  and 
how  will  they  be  kept  ?  Surely  it  can  be  expected  only 
while  in  the  path  of  dut3\  Certainly  not  while  viola- 
ting those  laws  which  God  has  instituted  for  the  pres- 
ervation of  health  and  life.  Surely  it  will  not  be  pre- 
tended that  the  minister  of  Christ  is  never  imprudent 
in  regard  to  his  health,  or  that  God  has  promised  to  save 
him  fi-om  all  the  consequences  of  such  imprudence.  We 
are  not  aware  that  the  elements  are  changed  in  relation 
to  him,  or  that  there  is  a  peculiar  charm  to  protect  him 
against  disease  and  death.  Let  us  not  be  misunder- 
stood. We  believe  in  a  protecting  Providence  ;  but 
that  protection  is,  we  think,  afforded  us  in  the  use  of 
means,  not  in  the  neglect  of  them.  We  firmly  believe 
that  he  who  expects  God  to  preserve  his  health  or  life, 
while  he  neglects  to  use  the  proper  means  to  preserve 
them,  is  laboring  under  a  fatal  mistake.  The  sentiment 
to  which  we  object  is  as  applicable  to  every  Christian 
and  individual  as  to  the  Christian  minister,  and  is  noth- 
ing less  than  fatalism. 


1-50  MARTIN    CHENEY. 

That  it  is  better  for  a  minister  to  wear  out  than  to 
rust  out,  as  is  sometimes  expressed,  is  true  ;  but  then 
it  should  be  remembered  he  never  can  wear  out,  un- 
less he  pa}'^  attention  to  his  health.  He  may  indeed 
break  down  and  die,  under  excessive  labor,  improper 
exposure,  or  careless  inattention,  or  all  ot"  these  com- 
bined ;  but  surely  this  is  not  wearing  out.  Let  the  ser- 
vant of"  God  remember  that  his  constitution  is  not  differ- 
ent from  those  of  other  men — that  he  has  the  same  or- 
ganic structure — is  subject  to  the  same  organic  laws 
(which  he  cannot  violate  with  impunity)  and  that  high 
excitement  in  crowded  assemblies,  in  ill-ventilated 
rooms,  followed  by  sudden  exposure  to  a  cold  atmos- 
phere, will  undermine  and  destroy,  if  persevered  in,  the 
best  constitution. 

We  fully  believe  that  many,  ver}^  many  who  might 
have  lived  to  edify  and  bless  the  church,  have  for  want 
of  care  and  attention  to  this  subject,  gone  down  to  an 
early  and  untimely  grave.  This  is  indeed  a  mournful 
consideration,  and  had  we  a  trum2)et's  voice  we  would 
lift  it  up  here,  and  cry  aloud  to  all  who  have  entered, 
or  are  about  enterino-  the  o-reat  field  of  ministerial  labor. 

O  o 

Take  heed,  lest  by  long  sermons,  loud  speaking,  mid- 
night stuch',  and  general  inattention  to  3'our  health,  j'ou 
ruin  your  constitutions,  destroy  3T)ur  health,  and  even- 
tually injure  the  cause  of  God  ? 

We  observe,  3d.,  That  due  attention  should  be  given 
to  his  reputation.  B}^  this  we  do  not  mean  the  honor 
that  cometli  from  men — a  desire  to  be  called  Rabbi, 
Rabbi  ;  this  is  expressly  forbidden  by  the  vSavior.  Nor 
do  we  moan  the  reputation  which  is  founded  upon  supe- 
rior talents,  splendid  elocjucncc,  or  extensive  learning, 


SERMON.       *  1-51 

however  valuable  and  useful  these  may  be  when  rightly 
improved. 

In  these  things  the  pastor  of  the  flock  should  be  wil- 
ling to  be  as  the  great  Shepherd  and  Bishoj^  of  souls, 
who  made  himself  of  no  reputation.  But  we  refer  to  a 
reputation  of  a  higher  and  holier  character — a  reputa- 
tion, without  which,  though  he  should  speak  with  the 
tongue  of  an  ano^el,  he  will  be  as  the  soundin^  brass, 
and  the  tinkling  C3"mbal,  without  which  he  will  be  ut- 
terly unfit  to  feed  the  church  of  God.  We  mean  the 
reputation  wliich  arises  from  a  holy  and  blameless  life 
— from  the  exhibition  of  a  good  moral  and  Christian 
character,  and  from  a  faithful  discharge  of  the  duties  of 
a  Christian  and  of  a  Christian  minister. 

The  honesty,  integiit}^,  veracity  and  purity  of  Christ's 
ministers  should  be  unimpeached  and  unimpeachable. 
Such  a  reputation  the  Christian  minister  ought  to  have, 
can  have,  and  must  have,  if  he  would  feed  the  church  of 
God  and  win  souls  to  Christ.  Such  was  the  reputation  of 
Christian  Frederic  Schwartz,  the  distinguished  Danish 
missionary,  which  led  a  heathen  prince  to  exclaim, 
"send  me  Schwartz,  for  him  only  can  I  trust."  Such 
a  reputation  had  the  devoted  Dr.  Pay  son,  of  whom  it 
is  said  that  when  an  ungodly  j^erson  was  asked  con- 
cerning a  slanderous  report  in  circulation  about  the  Dr., 
whether  he  believed  it,  replied,  "  No,  but  I  wish  it  was 
true."  Here  we  perceive  that  the  high  moral  and 
Christian  character  of  this  m.an  of  God  had  carried  con- 
viction to  the  bosom  of  one  of  the  enemies  of  the  cross, 
even  arainst  his  wishes  and  desires. 

To  such  a  reputation  we  suppose  the  apostle  to  refer 
when  he  informed   Timothy  that  the   Christian  bishop 


152  MARTIN    CHENEY. 

"  must  have  n  good  report  of  them  which  are  without," 
and  charges  him  to  keep  himself  pure.  This  is  a  topic 
of  deep  and  thrilHng  interest  at  the  present  moment. 
Zion  is  bleedino;.  The  saints  of  God  are  mournino;,  and 
sitting  in  the  dust.  The  church  of  Christ  is  derided 
and  reproached,  mocked  and  insulted  b}-  her  foes,  and 
that  too  on  account  of  the  sinking  reputation  of  Ijer  min- 
istry. Surely  may  we  exclaim,  in  view"  of  these  heart- 
rending facts,  to  all  the  ministers  of  Jesus,  take  heed 
to  yourselves ;  watch  and  pray  lest  ye  enter  into  temp- 
tation. 

The  Christian  pastor  should  take  heed,  that  in  his 
dealino^s  and  intercourse  with  the  world,  in  the  govern- 
ment  of  his  family,  and  in  his  intercourse  with  the 
church  and  people  of  God,  in  dress,  in  look,  in  word, 
and  in  all  his  actions,  he  should  so  conduct,  as 
to  be  able  to  say  with  an  apostle,  "  ye  are  wit- 
nesses, and  God  also,  how  holih-,  and  justly,  and  un- 
blameably,  we  behaved  ourselves  among  you  that  be- 
lieve ;"  "  for  our  exhortation  was  not  of  deceit,  nor  of 
uncleanness,  nor  of  cjuile" — remcmberina:  while  he  mav 
make  this  appeal,  he  is  made  a  spectacle  unto  angels, 
and  to  men;  and  that  if  he  fall,  he  falls  not  alone;  if  he 
faint,  it  is  as  v\-hen  an  armor-bearer  fainteth.  In  close 
connection  with  what  has  been  said,  we  remark, 

4th.,  That  the  pastor  of  Christ's  flock  should  tidie 
heed  to  his  spirit. 

By  this  we  mean  his  temper  and  disposition.  If  it 
be  important  for  every  man  to  rule  his  own  spirit,  a 
truth  which  we  have  from  the  highest  authority,  it  be- 
comes highly  so,  lor  the  minister  of  Christ.  An  apostle, 
in  drawing  the  character  of  a  bishop,  says — "he  must 


SERMON.  153 

be  no  brawler,  no  striker,  not  self-willed,  nor  soon  an- 
gi-y  ;  that  he  must  not  strive,  but  be  gentle,  in  meek- 
ness instructing  those  that  oppose  themselves." 

What  can  be  more  out  of  place  or  character,  than  a 
proud,  overbearing  minister  of  Jesus  ;  a  proud  repre- 
sentative of  him  who  "made  himself  of  no  reputation," 
and  who  washed  his   disciples'  feet  ?     Or  what   more 
incongruous  than  a  covetous,  passionate,  self-willed  rep- 
resentative of  the   calm,  patient,  forgiving,  meek   and 
lowly  Jesus  ;  he,  who   being   rich,   lor    our  sakes  be- 
came poor,  that  we  through  his  povert}^  might  be  rich  '? 
Or  what  more  unbecoming  than  a  spirit  of"  levity  in  him 
whose  business  is  to  speak  of  the   solemn  realities  of 
eternity  ?     Or  what   more  disgusting   than  that  (mis- 
called) ministerial  dignity,  which  will  not  allow  a  min- 
ister of  Clnist  to  perf(>rm  the  common  domestic  concerns 
of  life — which  requires  him  to  have  a  servant  to  open  his 
door,  black  his  boots,  brush  his  coat,  etc.,  etc. — which 
will  not  admit  of  his  taking  home  an   article   which  he 
may  have  purchased,  and  which  leads  him  to  call  for 
his  horse  and  carriage,  or  dinner,  in   the  style  and  lan- 
guage of  an  eastern  prince.     The  temper  and  disposi- 
tion manifested  by  such  conduct  as  this,  aorees    much 
better  with  that  of  one  of  the  proud  and  haughty  self- 
styled  representatives  of  St.  Peter,  who  required  one  of 
the  princes  of  Europe  to  hold  his   stirrup  while  he 
mounted   his  horse,  than  with  him  who  came  not  to  be 
ministered  unto,  but  to  minister,  or  of  him  who  made 
himself  servant  of  all,  that  he  might  gain  the  more. 

The  pastor  of  the  flock  will  do  well  to  remember 
what  is  expected  of  him — that   in  the  family,  in  the 
church,  in  the  pulpit,  and  in  the  world,  he  will  mani- 
14 


154  MARTIN    CHENEY. 

test  that  serenity  of  mind,  sweetness  of  temper,  and 
<;ommand  of  the  passions,  which  are  suitable  in  one  who 
is  to  be  an  ensample  to  the  flock.  He  should  never 
Ibrget  that  he  is  still  in  the  flesh,  in  a  world  of  provoca- 
tion and  trial,  that  his  eagle-eyed  opponents  will  watch 
him  narrowly,  and  provoke  him  giievoush^  and  that  in 
a  few  moments,  if  off"  his  guard,  he  may  destroy  his 
usefulness  for  years,  if  not  forever.  Surely  the  minister 
of  Christ  should  have  the  command  of  his  temper — the 
most  perfect  control  over  his  own  spirit.  Let  him,  by 
looking  continually  unto  Jesus,  and  beholding  as  in  a 
glass  that  beautiful  trait  in  his  character,  viz.,  humihty , 
be  changed  into  the  same  heavenly  image  and  likeness, 
and  attain  unto  the  stature  of  a  perfect  man  in  Christ 
Jesus — perfected  in  meekness,  gentleness  and  love. 

5th.  He  should  take  heed  to  his  words.  The  minis- 
ter of  Christ  needs  much  wisdom  here.  To  know  when 
and  where  and  how  and  what  to  speak,  requires  great 
care  and  attention.  He  may  find  it  needful  at  times  to 
"  keep  his  mouth  as  with  a  bridle,"  to  check  the  rising 
emotions  of  his  soul,  to  set  a  watch  at  the  door  of  his 
mouth,  lest  he  speak  unadvisedh^  with  his  lips — recol- 
lecting that  the  tongue  is  an  unruly  member,  that  his 
words  will  be  watched,  and  that  a  single  hasty,  unkind, 
or  even  thoughtless  word,  may,  kindle  the  flame  of  con- 
tention in  a  whole  church  or  neighborhood,  he  will  see 
the  vast  importance  of  asking  God  to  give  him  a  mouth 
and  wisdom  which  all  his  adversaries  shall  not  be  able 
to  gainsay  or  resist,  to  aid  him  in  ordering  his  conver- 
sation aright,  that  the  words  of  his  mouth,  being  "  fitly 
spoken,"  and  in  "  due  season,"  may  be  "  acceptable  to 
God,"  "  minister  grace  to  the   hearers,"  and  be   "  like 


SERMON.  1-55 

apples  of  gold  in  pictures  of  silver."  Much  should  he 
give  heed  to  his  words  in  solemn  prayer,  that  he  use 
not  vain  repetitions,  and  mock  God  with  solemn  words 
upon  a  thoughtless  tongue,  and  well  should  he  attend 
to  them  when  lie  preaches  the  gospel,  that  all  may  un- 
derstand ;  and  when  in  private  conversation,  that  they 
may  minister  grace  to  the  hearer §. 

6th.  We  remark,  that  suitable  provision  should  be 
made  for  his  family.  We  do  not  believe  in  the  celiba- 
cy of  the  clergy,  and  consequently  expect  as  a  general 
rule  that  the  Christian  minister  wall  have  the  charge  of 
a  family.  When  this  is  the  case,  the  care  of  such  fam- 
ily must  devolve,  we  think,  on  the  minister  himself. 
We  believe  it  to  be  his  work,  his  duty,  and  that  he 
must  attend  to  it,  and  that  the  work  of  the  ministr}*,  or 
the  duties  of  the  pastoral  office  (arduogp  and  responsible 
as  they  are)  will  not  be  accepted  as  a  just  excuse  for 
neglecting  it.  Let  the  minister  of  Christ  see  to  it  then, 
if  he  would  meet  his  family  at  the  bar  of  God  with  joy, 
1,  that,  due  attention  be  given  to  their  spiritual  inter- 
ests, 2,  that  proper  provision  be  made  for  xheir  tem- 
poral wants,  and,  3,  that  they  have  proper  discipline  ex- 
ercised over  them,  and  that  he  be  one  that  ruleth  his 
own  house  well,  having  his  children  in  subjection  with 
all  gravity. 

Finally.  We  remark,  that  the  man  who  fills  the  office 
of  which  we  speak,  should  take  special  heed  to  the 
principles  which  he  embraces,  the  rule  b}^  which  he  is 
governed,  and  the  motives  by  which  he  is  influenced  ; 
having  it  deeply  gi-aven  upon  his  heart,  that  he,  like  his 
Master,  is  set  for  the  fall  and  rising  again  of  man}"  ir^ 
Israel. 


156  MARTIN     CHENEY. 

We  notice  the  duties  of  the  pastor  to  his  flock. 
These  are  summed  up  in  these  words  of  the  text,  ^'•feed 
the  church  of  God."  This  includes,  among  other 
things,  the  duty  of  the  minister  of  Christ  in  the  pulpit, 
or  of  preaching  the  gospel.  Upon  this  important  and 
interesting  topic,  we  remark, 

1st.,  That  the  gospel  should  be  preached  plainly.  By 
this  we  do  not  mean  rudeness,  vulgarity,  or  offensive 
personality  ;  nor  that  harsh,  censorious  st3'le  and  man- 
ner which  by  some  has  been  baptized  with  the  name 
of  plain-heartedness,  and  under  cover  of  which  they 
have  preached  themselves,  instead  of  Christ  Jesus  the 
Lord.  But  we  mean  the  avoiding  of  all  terms,  phrases 
and  sentences  which  are  not  easily  understood  by  the 
common  people,  and  using  those  which  they  readily 
comprehend.  ^  is  recorded  of  the  Savior  that  the 
common  people  heard  him  gladly.  One  reason  of  this 
may  have  been  because  they  could  so  easily  understand 
him.  Mark  the  language  and  style  of  the  great  teach- 
er among  the  fishermen  and  agriculturahsts  of  Judea,  in 
his  parahj^s  of  the  sower,  and  of  the  net  cast  into  the 
sea,  and  in  his  sermon  on  the  mount.  What  simplicit}', 
what  clearness,  what  beauty,  and  how  easily  under- 
stood. Truth  shines  here  in  its  native  transparency  and 
lustre  ;  pure,  clear  and  bright  as  the  sea  of  glass  before 
the  throne,  or  the  river  of  life  that  proceeds  from  it. 
Let  the  minister  of  Christ  ever  keep  in  view  this  great 
example,  and  use  great  plainness  of  speech,  recollecting 
that  in  his  flock  wall  be  found  those  who  by  reason  of 
age  or  disease,  will  have  need  of  millv,  i.  e.  truths  of 
the  plainest  and  simplest  character,  and  as  he  values 
the  interests  of  his  own  soul,  or  the  welfare  of  the  souls 


SERMON.  157 

of  his  flock,  let  him  take  heed,  that  no  desire  to  be 
thought  learned  or  eloquent,  lead  him  for  a  moment  to 
forget  that  his  business  in  the  pulpit  is,  to  feed  the  flock 
of  God,  not  to  distinguish  and  honor  himself. 

2d.  It  should  be  preached  appropriately.  By  this 
we  mean,  that  the  truths  of  the  gospel  should  be  pre- 
sented to  the  people,  according  to  their  relative  impor- 
tance, at  such  times,  in  such  order,  and  to  such  an  ex- 
tent, as  shall  best  promote  the  spiritual  interests  of  those 
to  whom  they  are  addressed.  The  doctrine,  reproof 
and  instruction  in  righteousness,  with  which  the  scrip- 
tures abound,  are  to  be  brought  forth  in  due  season,  as 
they  are  able  to  bear  them. 

3d.  It  should  be  preached  fully  and  impartially. 
The  servant  of  God  should  take  heed  that  he  handle 
not  the  word  of  God  deceitfully^  but  by  manifestation 
of  the  truth  commending  himself  to  ever}^  man's  con- 
science in  the  sight  of  God  ;  that  uninfluenced  by  the 
frowns  or  flatteries  of  men,  he  declare  all  the  counsel 
ot"  God,  keeping  back  nothing  that  is  profitable  to  the 
eternal  well-b(0ig  of  his  hearers.  Let  him  beware  of 
crying  peace,  peace,  when  there  is  no  peace,  or  of  hid- 
ing any  of  the  truths  of  God,  because  they  are  unpopu- 
lar. There  is  danger  all  around  him  here.  Greatly 
will  he  need  the  wisdom  of  the  serpent,  lest  he  mistake 
the  unwillingness  of  his  hearers  to  receive  tha  truth,  lor 
tiieir  inability  to  bear  it ;  lest  he  imagine  that  what  is 
not  pleasant  will  not  be  profitable  ;  lest  he  forget  that 
he  is  to  announce  the  truth  of  God,  whether  men  will  • 
hear  or  forbear ;  lest  he  should  conclude  that  he  is  to 
follow,  rather  than  to  assist  in  forming,  public  opinion — 
14* 


158  MARTIN    CHENEY. 

lest  the  searching,  withering  words  of  the  poet  apply  to 
him : 

"  Wo  to  that  priesthood  !  wo 
To  those  whose  hire  is  with  the  price  of  blood  ! 
Perverting,  darkening,  changing,  as  they  go, 
The  truth  and  law  of  God." 

Let  him  remember  that  when  he  seeth  the  sword  com- 
ing, he  must  blow  the  trumpet,  and  when  danger  ap- 
proaches his  flock,  he  must  give  the  alarm,  or  the  blood 
of  souls  will  be  required  at  his  hands. 

4th.  It  should  be  preached  perse veringty.  With 
"line  upon  line,  precept  upon  precept,  here  a  Httle  and 
there  a  little,"  "  in  season  and  out  of  season,"  the  good 
pastor  will  "  reprove  and  rebuke  with  all  long-suf- 
fering." 

5th.  It  should  be  preached  zealously  and  affection- 
ately. If  zeal  be  commendable  in  any  place,  it  must 
be  in  the  pulpit ;  if  in  any  individual,  it  must  be  in. the 
messenger  of  the  Lord  of  hosts.  He  has  around  him  a 
world  lying  in  wickedness,  and  before  him  the  scenes 
of  a  coming  retribution.  The  truths  4|vhich  he  is  to 
utter  are  of  the  most  solemn,  tender  and  affecting  char- 
acter— truths,  touching  the  soul's  amazing  worth,  the 
sinner's  awful  danger,  the  wonderful  love  of  God,  the 
dread  realities  of  eternity,  the  mysteries  of  redemption, 
and  all  the  affecting  exhibitions  of  mercy  and  tender- 
ness which  cluster  around  the  cross.  Surely  "  trans- 
port is  reason  here,"  and  coldness  and  indifference  trea- 
'  son  against  the  prince  of  peace.  The  reply  of  the  cel- 
ebrated stage-actor,  Garrick,  when  asked  by  a  clergy- 
man to  account  for  the  different  effects  produced  by  the 
stage  and  the  pulpit,  is  worthy  of  remembrance  :  "  We 


SERMON'.  159 

present  fiction  as  though  it  was  truth  ;  3*0 u  present  truth 
as  though  it  was  fiction."  What  a  cutting  reproof! 
Would  the  minister  of  the  cross  have  his  hearers  feel  ? 
let  him  get  bis  own  soul  warmed  with  holy  fire,  and 
his  lips  touched  with  the  living  coals  of  truth  from  the 
altar  of  God.  Then  will  he  proclaim  the  soul-search- 
ing, soul-subduing,  heart-melting  truths  of  the  gospel, 
not  as  fiction,  but  as  eternal  realities.  It  is  when  the 
tearful  eye  and  trembling  lip  of  the  speaker  tell  the 
strong  emotions  of  his  soul,  that  the  fountains  of  the 
great  deep  in:  the  hearts  of  his  hearers  are  broken  up, 
an  avenue  to  their  souls  is  opened,  conviction  rolls  in 
upon  their  consciences  like  a  flood,  their  pride  and  un- 
belief and  prejudices  are  swept  awa}^,  and  the  cry  is 
heard,  "  Men  and  brethren,  what  shall  we  do '/"  What 
amazing  weight  is  felt  in  those  words  of  the  apostle,,  "  I 
ceased  not  to  warn  ever}'  one  night  and  day  with  tears." 
The  zeal  and  tenderness  manifested  in  them,  make 
them  sink  deep  into  our  hearts.  To  sum  up  all  we 
have  said  or  would  say  on  this  topic,  we  observe,  that 
being  charged  to  feed  the  church  of  God,  the  Christian 
minister  will  from  the  pulpit  instruct  his  flock  in  all  the 
great  truths  of  Christianit}',  that  they  may  be  "  sound 
in  the  faith,"  Most  fully  will  he  present  before  them, 
the  field  of  Christian  labor,  the  extent  of  Christian  re- 
sponsibility, and  the  motives  to  Christian  action.  When 
faint  and  wear}^  he  will  lead  them  into  "  green  pas- 
tures," and  "  beside  the  still  waters,"  to  strengthen,  to 
comfort  and  to  refresh  them.  To  prepare  them  for 
their  conflicts  with  the  world,  the  flesh  and  the  devil, 
he  will  bring  forth  the  whole  armor  of  God,  that  they 
may  be  able  to  stand.     In  a  word,  he  will  instruct  them 


160  MARTIN     CHENEY. 

in  all  the  Christian's  duties,  in  all  the  Christi;in^&  dan- 
gers, and  in  all  the  Christian's  consolations.  Being  set 
for  the  defence  of  the  gospel,  he  should  endeavor  to  set 
forth  its  truths  so  plainly,  illustrate  them  so  clearly,  and 
prove  them  so  conclusively,  that  gainsa3^ers  may  be 
convinced,  the  ignorance  of  foolish  men  silenced,  even 
dulness  comprehend  it,  and  the  way-faring  man  though 
a  fool  have  no  occasion  to  err.  He  must  take  heed 
that  the  trumpet  gives  a  certain  sound,  that  the  sinner 
may  see  and  feel  his  danger,  and  his  only  way  of  es- 
cape, and  be  induced  to  flee  from  the  coming  wrath. 
And  finally,  as  to  the  manner  of  discharging  this  most 
solemn  work,  he  should  be  natural,  avoiding  all  affect- 
ation, all  levit}^,  and  everything  offensive  to  good  taste, 
and  preach  as  a  dying  man  to  dying  men. 

We  remark  thnt  the  pastor  has  other  duties  to  dis- 
charge in  relation  to  the  flock  over  which  the  Holy 
Ghost  has  made  him  an  overseer,  besides  those  imme- 
diately connected  with  the  pulpit.  To  a  few  of  these 
your  attention  will  now  be  invited.  As  it  regards  his 
flock,  we  observe,  1st.,  That  he  should  know  them  all. 
With  their  names,  places  of  residence,  spiritual  inter- 
ests and  temporal  circumstances,  he  should  be  familiar. 
The  great  shepherd  has  said,  *'  I  know  my  sheep  and 
am  known  of  mine."  The  under  shepherd  should  en- 
deavor as  far  as  practicable  to  be  able  to  say  the  same. 

2d.  He  should  visit  them  all — visit  them  in  order  to 
know  them,  to  become  acquainted  with  their  true  state 
and  condition  in  the  sight  of  God  ;  not  to  pass  an  idle 
hour,  but  to  instruct  and  to  comfort,  to  admonish  and 
counsel,  to  enquire  and  sympathize,  to  reprove  and  re- 
buke with  all  long  suffering  and  doctrine.     Especially 


SERM^.  161 

should  the  sick  and  the  dying,  the  poor  and  the  need}^ 
the  widow  and  the  fatherless,  the  bereaved  and  the 
stranger,  share  largely  m  these  visits  of  mercy.  He 
should  visit,  to  pray  with  the  afflicted,  to  weep  with  the 
mourner,  to  reclaim  the  wanderer,  and  to  point  the 
anxious  enquirer  to  the  Lamb  of  God,  whotaketh  away 
the  sin  of  the  world.  He  should  care  for  them  all,  poor 
as  well  as  rich,  ignorant  as  well  as  intelligent,  all  should 
find  a  place  in  his  remembrance,  in  his  prayers,  and  in 
his  labors.  And  when  lie  comes  to  the  tlirone  of  grace 
and  bows  before  the  mercy  seat,  he  should  bear  his 
flock  (as  did  the  Jewish  high  priest  of  old  the  tribes  of 
Israel)  upon  his  breast. 

3d.  It  will  be  his  duty  to  assist  in  maintaining  proper 
disciphne  in  the  church.  Let  him  take  heed  that  all 
his  efforts  (in  this  pecuUarly  trying  department  of  pas-« 
toral  laboi')  be  marked  with  great  tenderness  and  strict 
impartiality.  It  will  devolve  on  him  to  administer  the 
ordinances  of  the  gospel :  viz.  baptism  and  the  Lord's 
^supper.  He  must  see  to  it  that  they  are  administered 
to  the  proper  subjects  and  in  a  proper  manner. 

4th.  He  ma}^  be  called  upon  to  assist  in  introducing 
others  int<j  the  pastoral  office.  We  have  time  only  to 
say  on  this  topic,  important  as  it  is,  that  the  apostolic 
injunction,  "  La}^  hands  suddenly  on  no  man,"  should 
be  deeply  pondered  in  the  hearts  of  all  who  may  be 
called  upon  to  take  a  part  in  this  important  and  solemn 
work. 

Having  in  a  brief  and  imperfect  manner  called  your 
attention  to  some  of  the  duties  of  the  pastoral  office,  we 
hasten  in  the  second  place  to  invite  your  attention  to 
some  of  its  responsibilifies.     The  rcsponsibihties  of  a 


162  MARTIN    CHENEY. 

minister  of  Christ  are  of  a  most  solemn  and  deeply  in- 
teresting character.     These  may  be  seen, 

1st.,  From  the  station  which  he  occupies  and  the  na- 
ture of  his  employment.  The  man  to  whom  thousands 
have  been  committed,  who  holds  them  in  trust  for  the 
orphan  and  the  widow,  occupies  a  responsible  place. 
The  man  who  conducts  the  car  on  the  track,  the  steam 
boat  on  the  river,  or  the  ship  on  the  mighty  deep,  to- 
gether with  the  physician  and  surgeon  whom  we  call 
to  our  bedsides  in  sickness  and  danger,  occup}-  stations 
rising  still  higher  in  the  scale  of  responsibility  ;  for  life 
as  well  as  property  is  in  their  hands.  Who  can  esti- 
mate the  responsibihty  of  the  teachers  of  youth,  from 
those  engaged  in  the  infant  school,  up  to  those  who 
have  charge  of  the  highest  seminaries  of  learning  in  our 
►  land,  of  our  judges,  magistrates  and  rulers,  upon  whose 
conduct  and  decisions,  the  lives  and  happiness  of  thou- 
sands depend  ?  Or  who  has  fully  realized  the  respon- 
sibihties  of  parents,  of  cliildren,  of  husbands  and  wives, 
all  that  grow  out  of  the  social  relations,  as  connected 
with  the  present  life  ?  All  these  stations  and  employ-" 
ments  have  vast  responsibilities  connected  with  them. 
But  vast  and  important  as  they  are,  no  one  of  them  can 
for  a  moment  compare  with  the  obligations  of  the  pas- 
toral office.  Most  of  the  emplo\anents  and  duties  of 
which  we  have  spoken  relate  chiefly  to  time  ;  the  pas- 
tor's employment  and  responsibilities,  to  eternit}". 
Those  to  the  body,  these  to  the  soul.  Those  ai'e  con- 
nected with  sorrows  that  will  end  at  death,  these  with 
weeping  and  wailing  and  gnashing  of  teeth  forever. 
Those  to  riches,  honors  and  pleasures,  that  will  fade 
and  perish  with  the  using — th&se   to  riches,  pleasures 


SERMON.  163 

and  honors,  that  will  be  eternal — "  jo3'S  unspeakable 
and  full  of  glor}'."  ISIost  other  emplo3'ments  relate  to 
things  seen,  which  are  temporal;  the  pastor's, to  things 
unseen,  and  eternal ;  his  work  is  with  souls  that  are  im- 
mortal, and  has  relation  to  the  scenes  of  eternity.  He 
is  God's  minister,  an  ambassador  for  Christ,  a  plenipo- 
tentiary from  the  high  court  of  heaven,  and  his  respon- 
sibility is  in  exact  proportion  to  his  high  calling,  and 
lofty  station.  To  him  much  is  given,  and  of  him  much 
will  undoubtedly  be  required.  Solemn  indeed  must  be 
the  responsibihty  of  him  who  comes  as  the  representa- 
tive from  the  court  of  the  King  Eternal. 

2d.  These  may  be  seen  from  the  consequences  re- 
sulting from  his  employment.  His  word  is  to  be  a 
"  savor  of  life  unto  life,  or  of  death  unto  death."  He 
is  to  be  the  instrument,  if  faithful,  of  saving  souls  from 
death,  and  of  snatching  sinners  as  brands  from  the 
burning.  And  O,  solemn  thought  !  his  faithful  testimo- 
ny, if  neglected,  will  cause  many  in  the  judgment  to  be 
speechless,  and  will  sink  many  a  gospel-hardened  sin- 
ner deep,  very  deep  in  that  pit,  "  where  the  worm  dieth 
not  and  the  fire  is  not  quenched."  Surely  there  must 
be  fearful  responsibihty  here. 

3d.  Finally,  these  responsibilities  may  be  seen  from 
tlie  solemn  char|«^  given  to  those  who  have  been  em- 
ployed in  this  work.  Listen  to  the  awful  charge  given 
by  the  Almighty  to  the  prophet :  "  So  thou,  O  son  of 
man,  I  have  set  thee  a  watchman  unto  the  house  of  Is- 
rael; therefore  thou  shalt  hear  the  word  from  m\'^ 
mouth,  and  warn  them  from  me.  When  I  say  unto 
the  wicked,  O  wicked  man  thou  shalt  surely  die,  if  thou 
dost  not  speak  to  warn  the  wicked  from  his  way,  that 


164  MARTIN     CHENEY. 

wicked  man  shall  die  in  liis  iniquity  ;  but  his  blood 
will  I  require  at  thy  hand."  In  the  same  spirit,  and 
with  awful  solemnity,  does  the  author  of  our  text  ad- 
dress his  son  Timothy  :  "  I  charge  thee  before  God  and 
the  Lord  Jesus  Christ,  who  shall  judge  the  quick  and 
dead,  at  his  appeai'ing  and  his  kingdom,  preach  the 
word."  Oar  text  is  another  instance  :  "  Take  heed 
therefore  unto  yourselves,  and  to  all  the  flock  over  the 
which  the  Holy  Ghost  hath  made  3^ou  overseers,  to  feed 
the  church  of  God."  These  charges  indicate  respon- 
sibility which  eternity  alone  will  perhaps  fully  disclose ; 
and  are  sufficient  to  make  all  who  hold  this  office  cry 
out  with  an  apostle,  "  Who  is  sufficient  for  these 
things  ?" 

We  shall  conclude  this  discourse  with  a  few  remarks, 
and  First :  We  learn  what  qualifications  are  requisite 
to  fill  the  pastoral  office  ;  or,  in  other  words,  what  the 
minister  of  Christ  should  be. 

1st.  He  should  be  a  man  of  knowledge.  He  must 
have  a  knowledge  of  men,  of  things,  and  ot  himself;  a 
knowledge  of  the  Bible,  its  doctrines,  precepts  and  in- 
stitutions, its  invitations,  promises  and  warnings ;  a 
knowledge  of  sin  and  its  consequences  ;  of  the  gospel 
and  its  power ;  of  Christ  and  his  mission  ;  of  the  Holy 
Ghost  and  bis  operations.  He  must  aot-  be  a  novice  ; 
his  lips  must  keep  knowledge,  that  his  flock  may  seek 
and  obtain  it  at  his  mouth.  His  work  and  station  de- 
mand this  ;  he  will  need  it  in  the  pulpit,  in  the  church, 
and  in  the  world.  With  this  should  be  connected  an 
aptness  to  teach,  that  shall  enable  him  to  communicate 
his  knowledge  to  others,  and  thus  "  feed  the  church  of 
God." 


SERMON.  165 

2d.  He  should  be  a  studious  man.  If  he  desire  "  to 
be  approved  of  God,  a  workman  that  needeth  not  to  be 
ashamed,"  he  must  study  ;  and  if  he  will  have  his 
profiting  appear  to  all,  he  must  meditate  much  on  these 
things,  and  "give  himself  wholly  to  them."  He  must 
be  a  man  of  thought  and  reflection.  He  should  study 
closely  and  deeply  his  own  heart,  his  own  duty,  the 
character  and  circumstances  of  his  flock,  human  na- 
ture, the  truths  of  the  Bible,  and  the  wondrous  works 
of  God.  This  he  must  do,  if  he  would  "  rightly  divide 
the  word  of  truth,  and  give  to  every  one  their  portion 
in  due  season,"  if  he  would  be  what  he  ought  to  be,  an 
able  minister  of  the  New  Testament. 

3d.  He  must  be  a  man  0%  j)iety.  His  is  an  holy 
calling.  He  stands  in  the  holy  place  and  administers 
holy  ordinances.  He  is  the  representative  of  a  holy 
God  and  of  a  hol}'^  Savior.  He  is  to  call  men  to  be 
holy,  and  to  proclaim  to  a  guilty,  polluted  world,  that 
•'  without  holiness  no  man  shall  see  the  Lord."  His 
sacred  office,  his  solemn  work,  and  high  responsibili- 
ties, demand  of  him  a  piety,  warm,  deep  and  universal. 
He  must  be  eminently  a  holy  man,  and  keeping  him- 
self pure  and  unspotted  from  the  world,  copy  in  a  high 
degree  the  bright,  the  perfect  example  of  him,  who 
was  "  holy,  harmless,  undefiled,  and  separate  from  sin- 
ners." Nothing  will  atone  for  deficiency  here.  With- 
out holiness,  although  he  may  have  the  tongue,  talents 
and  eloquence  of  an  angel,  he  is  utterly  unfitted  either 
to  oversee  or  to  feed  the  church  of  God. 

4th.  To   great  reverence    for  God  must  be  added 
prayer.     He  must  be  emphatically,   a  praying  mun. 
He  must  know  how  to  wrestle  with  God  and  prevail ; 
15 


106  MARTIN    CHENEY. 

to  offer  prayer  "  ardent,  that  opens  heaven  ;"  to  bow  so 
humbly  before  the  throne  of  grace  as  to  call  clown  fire 
from  God's  altar  ;  "  to  enter  into  the  holiest  of  all,"  and 

"  Spend  tiie  consecrated  hour, 
"  In  audience  with  the  Deity." 

Amid  keen-sighted,  engle-eyed,  prejudiced  opponents, 
he  needs  the  wisdom  of  the  serpent,  to  elude  their 
snares,  and  the  harmlessness  of  the  dove,  to  disarm 
their  prejudices.  This  wisdom  and  meekness,  together 
with  the  strength,  courage,  and  patience,  needful  to  en- 
dure the  cross  and  despise  the  shame,  must  be  obtain- 
ed at  the  mercy  seat,  and  not  unfrequently  with  "  strong 
crying  and  tears."  Infhe  closet,  in  the  family,  in  the 
church,  among  the  anxious,  by  the  bedside  of  sickness, 
and  in  the  house  of  mourning,  he  must  pray.  The 
pastor  has  need  truly  to  "  pray  alwaj's,"  "  with  |^all 
])rayer." 

5th.  He  must  be  watchful — watchful  over  himself, 
and  over  his  flock.  Surrounded  by  subtle  foes,  he  must 
watch,  lest  he  make  shipwreck  of  faith,  and  of  a  good 
conscience,  and  lest  after  having  preached  to  others,  he 
himself  should  be  a  cast-away :  being  appointed  "  to 
feed  the  flock,"  he  must  watch  the  proper  time  to  "  lead 
them  into  green  pastures,  and  beside  the  still  waters." 
Standing  as  a  sentinel  upon  Zion's  towers,  he  must 
with  an  eagle's  eye  discern  the  fij-st  approach  of  danger, 
and  give  the  needed  alarm.  His  motto  should  be, 
sleepless,  untiring,  unfailing  vigilance.  The  language 
of  the  Savior  to  his  disciples  should  be  imprinted  on 
every  minister's  heart :  "  What  I  say  unto  you,  I  say 
unto  all,  watch." 


SERMON.  167 

6th.  He  must  be  a  man  of  Christian  courage,  holy 
boldness,  unshaken  fortitude,  resolute  self-denial,  and 
unwearied  patience  and  perseverance.  The  dangers, 
the  duties  and  trials  of  his  work  require  these  traits  of 
character.  Great  moral  courage  will  be  needed  by 
that  minister  who  declares  (especially  at  this  time)  all 
the  counsel  of  God.  It  will  require  the  spirit  of  a  ]Mar- 
tin  Luther,  of  a  Roger  Williams — in  a  word,  the  spuit 
of  a  Christian  martyr,  to  declare  with  unflinching  fidel- 
ity, the  truths  of  God,  in  relation  to  Intemperance,  Li- 
centiousness and  Slavery — ^three  giant  sins  of  our  land. 
With  bonds  and  afflictions  and  death  before  him,  he 
will  need  holy  boldness  to  enable  him  to  say,  "  None 
of  these  things  move  me."  And  much  Christian 
courage  will  he  need,  if  he  obey  the  apostolic  direction, 
"  Endure  hardness  as  a  good  soldier  of  Jesus  Christ," 
and  if  he  imitate  his  Master,  "  enduring  the  cross  and 
despising  the  shame,"  and  if  he  continue  faithful  to  his 
testimony,  even  unto  death. 

7th.  He  must  be  active  and  industrious.  The  min- 
ister of  Christ  has  no  time  to  be  idle  ;  he  has  a  work  to 
do — a  great  and  solemn  work — to  save  himself  and 
"  them  that  hear  him."  He  i§  called  a  Steward,  a 
Shepherd,  a  Watchman,  a  Workman.  These  names 
imply  labor,  and  he  who  bears  them  will  need  to  be 
diligent.  To  discharge  the  duties  and  to  meet  the  re- 
sponsibilities of  the  pastoral  office,  will  demand  a  whole 
head,  a  whole  heait,  and  a  w^hole  life. 

8th.  He  must  love  his  work.  This  and  this  alone 
will  enable  him  "  to  endure  afflictions,"  "to  make  full 
proof  of  his  ministry."  This  will  enable  him  "  to  en- 
dure all  thinsfs  for  the  elect's  sake,"  to  "  become  all 


168  MARTIN     CHENEY. 

things  to  all  men,  that  he  may  save  some."  It  must  be 
his  meat  and  drink,  his  joy  and  his  crown,  his  glory  and 
rejoicing  "  to  feed  the  church  of  God,"  and  win  souls 
to  Christ.  His  work  demands  unconquerable  love  ;  a 
love  which  the  many  waters  of  strife  cannot  quench,  nor 
the  many  floods  of  persecution  drown.  Much,  very 
much  will  he  need  it  in  the  day  of  temptation  and  of 
trial,  of  blasphemy  and  rebuke.  Without  it,  he  will 
most  assuredly  grow  "weary  in  well-doing,"  and  famt 
in  the  evil  day.  It  is  this  which  will  enable  him  to 
preach  in  "thoughts  that  breathe  and  words  that  burn," 
"  the  unsearchable  riches  of  Christ."  It  is  this  love, 
glistening  in  the  eye,  trembhng  upon  the  lip,  and  beam- 
ing forth  in  every  feature,  tone  and  action  of  the  minis- 
ter of  Jesus,  that  will  open  the  ear  of  dulness,  unlock 
the  bosom  of  selfishness,  rouse  to  action  the  sleepy  con- 
science, and  warm,  melt  and  break  the  cold,  unfeeling, 
hardened  heart.  This  will  enable  him  to  sa}^  in  all  his 
work,  "  I  dehght  to  do  thy  will,  O  God;"  and  when 
called  to  suffer  and  die  in  defence  of  the  truth,  "  Not 
my  will,  but  thine  be  done." 

Secondly.  We  remark  that  the  pastor  of  Christ's 
flock  needs  great  encouragement ;  and  it  is  given  him. 
This  may  be  seen, 

1st.  In  his  higli  calling.  He  is  the  called  of  God,  the 
ambassador  of  tlie  Lord  Jesus  Christ. 

2d.  In  that  he  is  a  laborer  together  with  God,  and 
that  his  efficiency  is  of  God.  He  is  not  called  to  labor 
alone,  nor  in  his  own  strength. 

3d.  In  the  promise  of  the  Savior,  "Lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world." 

4th.  From  the  fact  that  he  is  destined  to  exert  a  wide 


SERMON.  1G9 

and  happy  influence  upon  the  interests  of  man,  for  time 
and  for  eternity. 

5th.  In  the  exceeding  weight  of  glory  whicli  awaits 
him  in  heaven.  "  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for"  the  faithful  minister  of 
Jesus  Christ. 

Clothed  in  a  beauteous  robe,  and  decked  with  a  star- 
ry crown,  he  will  hear  from  the  lips  of  the  great  shep- 
herd and  Judge,  "Inasmuch  as  ye  have  done  it  unto 
one  of  the  least  of  these,  my  brethren,  ye  have  done  it 
unto  me  ;"  "  enter  thou  into  the  joy  of  thy  Lord."  If 
the  solemn  duties  and  high  responsibihties  of  the  faith- 
ful pastor  call  for  great  encouragement,  the  rich  and 
precious  promises,  the  brilliant  and  glorious  prospects- 
presented  in  the  gospel,  furnish  that  encouragement  in 
.  rich  abundance.  Surely  he  may  say,  "  If  God  be  for 
us,  who  can  be  against  us  !"  Never  will  he  lack  en- 
couragement while  he  remembei-s  him  who  holds  the 
stars  in  his  ris^ht  hand. 

Thirdty.  Tho  subject  presents  much  instruction  for 
churches  jn  general,  and  for  this  church  and  society  in 
particular,  in  relation  to  their  choice  and  treatment  of  ;i 
pastor.  But  as  the  church  and  societv  in  this  place 
are  to  be  addressed  by  another,*  we  will  only  say  that 
they  should  consider  it  a  great  blessing  to  enjoy  the 
labors  of  a  faithful  pastor,  and  should  "  esteem  him 
highty  in  love,  for  his  work's  sake." 


*The  Rev.  Mr.  Hague,  of  the  First  Baptist  church  in  ProvideRCc. 
addressed  the  people  on  the  duty  of  the  church  to  their  pastor, 
which  made  an  impression  that,  we  trust,  will  not  soon  be  forgotten. 
15* 


170  MARTIN     CHElSrEY. 

Fourthly.  This  subject  is  deeply  interesting  to  the 
pastor  elect.  As  he  is  also  to  be  addressed  by 
another,*  it  would  be  out  of  place  for  me  to  make  the 
application.  I  will  therefore  only  express  to  him,  most 
cordially  and  affectionatcl}'^,  my  sympathy  and  fellow- 
ship on  this  solemn  occasion. 

Finally.  The  sinner  will  do  well  to  remember  that 
all  these  services — the  institution  of  the  church  and  of 
the  gospel  ministry,  are  only  a  part  of  that  expression  of 
love  which  God  has  manifested  for  a  guilty  world. 
You,  then,  fellow  sinner,  are  deeply  interested  here. 
The  church  in  this  place,  by  throwing  open  these  doors 
lor  public  worship,  and  placing  in  this  pulpit  a  minister 
of  Christ,  has  made  the  lines  of  the  poet  peculiarly  ap- 
plicable to  you. 

"  The  happy  gates  of  gospel  grace 

Stand  open  night  and  day, 
Here  you  may  come  and  seek  supplies, 

And  drive  your  wants  away." 

By  all  the  solemnities  of  this  occasion,  by  all  the 
mercies  of  a  most  merciful  God,  by  the  love  of  a  bleed- 
ing, groaning,  dying  Savior,  by  all  the  terrors  of  the 
dying  hour,  and  of  a  coming  judgment  "we  pray  you 
in  Christ's  stead  be  ye  reconciled  to  God."  And  we 
would  solemnly  urge  you  to  do  it  new  ;  to  repent  and 
obey  now. 

"  To-dcy  attend  his  voice. 
Nor  dare  provoke  his  rod, 
Come  like  the  people  of  his  choice, 
And  own  your  gracious  God." 


*  The  Charge  was  given  by  the  Rev.  Elias  Ilutchins,  of  North 
Provif'encc,  and  the  Right  Hand  of  Fellowship  by  the  Rev.  'Mr. 
PLcloa,  of  Boston. 


ay-^6 


'^;^^<^^^^ 


M.  W.   BURLINGAME. 

Maxcy  Whipple  Burlingame  is  the  youngest  of 
the  ten  children  of  Stephen  and  Abigail  Buiiingame, 
and  was  born  in  Gloucester,  Rhode  Island,  May  4, 
1805.  His  father  was  a  farmer  of  respectable  stand- 
ing in  the  west  part  of  the  town,  and  he  was  trained  to 
the  same  occupation.  Both  of  his  parents  were  pious, 
and  at  the  early  age  of  five  or  six  years  he  was  the  sub- 
ject of  religious  impressions,  which  he  attributes  mainly 
to  the  pious  influence  of  the  family.  He  speaks  of  not 
being  able  to  remember  the  time  when  he  was  not  ac- 
customed to  pray,  and  during  his  childhood  he  was  of- 
ten desirous  of  participating  in  a  revival  of  religion. 
His  mind  was  more  particularly  occupied  and  impress- 
ed with  the  importance  of  religious  things,  when  he  was 
respectively  nine,  tw^elve,  fifteen  and  nineteen  years  of 
age. 

At  the  latter  period,  he  made  a  public  profession  of 
religion,  and  says  that  he  now  for  the  first  time  became 
sensible  that  he  must  have  experienced  its  power  when 
but  a  child.  Now  also  impressions  that  had  brooded 
over  his  mind  for  a  long  time,  in  respect  to  preacliing 
the  gospel,  were  renewed  with  increased  power  and  a 
more  definite  significance.  These  his  diffident  spirit 
earnestly  strove  to  stifle.  In  September,  1825,  he  was 
baptized  by  Joseph  White,  and  became  connected  with 
the  Gloucester  Freewill  Baptist  church.  He  says  that 
at  times  his  soul  was  filled  \yith  unutterable  joy  and 
glory.     But  he  was  not  successful  in  ridding  himself  of 


172  RI .    W  .    B  U  R  L  I  N  G  A  .AI  E  . 

the  conviction  that  lie  ought  to  enter  tlic  Clnistian  min- 
istry ;  and  at  length  a  solemn,  abiding  and  increasing 
sense  of  duty  induced  him  to  consecrate  his  hfe  and 
energies  to  that  work. 

Besides  the  amount  of  intellectual  cultivation  ordina- 
rily secured  by  those  in  his  circumstances,  ho  attended 
a  Grammar  School  for  some  time  in  Kilhngly,  Con- 
necticut, and  was  subsequently  a  student  at  the  Wil- 
braham  Academy.  At  this  latter  place  he  enjoyed  the 
society  of  a  number  of  congenial  spirits,  who  like  him- 
self were  preparing  for  the  responsible  service  of  am- 
bassadors of  Christ.  This  was  a  source  not  only  of 
gratification  but  of  much  encouragement  and  profit. 

In  i\Iay,  1S2S,  he  was  licensed  to  preach  b}'"  the  Rhode 
Island  Quarterly  Meeting,  and  in  tlic  summer  of  this 
3-ear  his  father  and  family  moved  to  Deerfield,  Pennsyl- 
vania. He  accompanied  them,  and  in  that  new  coun- 
try very  soon  commenced  the  two-fold  work  ot"  teach- 
ing and  preaching.  He  remained  there  until  the  spring 
of  1829,  during  which  time  there  were  a  number  of 
conversions  in  connection  with  his  labors,  and  a  small 
Freewill  Baptist  church  was  organized  in  the  place. 
Returning  to  Rhode  Island,  he  preached  through  the 
summer  to  several  of  the  churches  of  the  Riiode  Island 
Quarterly  Meeting,  and  was  ordained  at  Chepachet  on 
the  tenth  of  September.  He  again  resorted  to  teaching 
for  a  while  at  North  Scituate,  where,  in  connection  with 
others,  a  revival  was  enjoyed. 

He  was  married  to  IMiss  Harriet  Winsor,  of  Glouces- 
ter, January  28,  1830,  and  soon  after  commenced 
preaching  two  sabbaths  a  month  at  Chepachet  and  two 
at  Blackstone,  Massachusetts.     Whenever  a  fifth  sab- 


BIOGRAPHY.  173 

bath  occurred  it  was  spent  in  Burrillville.  After  a  lit- 
tle, however,  his  labors  were  wholly  confined  to  Black- 
stone  and  Chepachet,  and  revivals  occurred  in  each  of 
these  places,  which  resulted  in  considerable  additions 
to  the  churches.  In  the  spring  of  1834,  he  relin(]uishcd 
his  charge  at  Chepachet,  and  during  the  summer  and 
autumn  employed  a  portion  of  his  time  at  Pawtucket, 
where  he  baptized  several. 

During  the  early  part  of  the  ensuing  winter  he  was 
solicited  to  assume  the  charge  of  a  school,  which  had 
been  broken  up,  at  Georgiaville  in  the  town  of  Smith- 
field.  He  not  only  succeeded  in  conducting  the  school, 
but  a  revival  orimnated  throu2;h  his  instrumentality, 
which  resulted  in  such  promising  indications,  that  in 
the  spring  of  1835,  he  moved  his  family  to  that  place. 
A  church  was  soon  after  organized  there  ;  and  during 
the  first  two  years  of  its  existence,  and  while  he  re- 
mained its  pastor,  he  baptized  about  fifty  persons — 
among  whom  was  his  OAvn  wife,  who  had  long  delayed 
an  open  profession  of  religion.  Two  of  the  earlier  mem- 
bers of  this  church  are  now  active  and  efficient  Free- 
will Baptist  ministers. 

In  the  meantime,  he  had  still  continued  to  preach  at 
Blackstone  two  sabbaths  in  each  month,  and  the  church 
there  was  in  a  prosperous  condition.  In  1837,  he  re- 
moved to  that  place  and  made  it  the  scene  of  his  undi- 
vided pastoral  labors.  At  the  expiration  of  about  four 
years  from  this  time,  the  society  were  shut  out  of  the 
house  of  worship  which  they  had  heretofore  occupied 
in  Blackstone  village.  But  the  church  had  so  much  in- 
creased in  numbers  and  influence  that  a  new  and  beau- 
tiful meeting   house  was  immediately  erected  in  the 


174  M  .    W  .    B  U  R  L  I  N  G  A  M  E  . 

closely  adjoining  village  of  Waterford.  Here  Mr.  Bur- 
lingame  continued  to  preach  for  five  years  longer — 
making,  in  all,  a  pastorate  of  over  sixteen  years'  dura- 
tion. During  this  period  some  five  hundred  and  fifty 
individuals  were  received  into  the  church,  which  now 
numbered  nearh'-  three  hundred  members. 

Besides  his.  continuous  pastoral  duties,  in  connection 
with  this  church,  his  influence  was  felt  elsewhere. 
Among  other  things,  he  preached  occasionally  at  Saun- 
dersville  in  the  town  of  Grafton,  where  considerable 
rehgious  interest  was  thus  excited.  He  baptized  quite 
a  number,  and  was  instrumental  in  the  organization  of 
a  small  church,  in  1839,  which  now  numbers  nearly  a 
hundred  members. 

He  resigned  his  charge  at  Waterford  in  1846,  and 
for  the  next  year  and  a  half  preached  to  the  first  Smith- 
field  church  at  Greenville.  While  at  this  place  he  suf- 
fered much  from  a  severe  and  protracted  illness.  From 
thence  he  moved  to  Chepachet,  and  became  again  the 
pastor  of  the  Gloucester  church.  After  remaining  here 
for  a  couple  of  years,  he  accepted  a  call  to  become  the 
pastor  of  the  Freewill  Baptist  church  in  Gilford  Village, 
New  Hampshire,  but  where  he  did  not  think  it  advisa- 
ble to  remain  very  long.  Soon  after  this  he  received  and 
accepted  a  call  to  the  pastorate  of  the  Freewill  Bap- 
tist church  in  New  Market,  New  Hampshire,  where  he 
still  remains. 

Though  yet  in  the  prime  of  Ufe,  and  having  maintain- 
ed more  than  man}'  others  the  continuous  and  quiet  la- 
bors of  a  pastor,  3'et  he  has  baptized  about  six  hundred 
individuals,  and  married  some  two  hundred  couples. 
Besides  his  efforts  as  a  pastor  and  preacher  he  was 


BIOGRAPHY.  175 

efficient  in  originating  the  vSmithville  Seminary,  and  for 
quite  a  number  of  years  has  been  one  of  the  Corporators 
of  the  Freewill  Baptist  Printing  Establishment.  He 
has  also  been  a  member  of  several  of  our  General  Con- 
ferences. 


S  E  H  M  O  N . 

MINISTERIAL   SUPPORT. 

BY  M.  W.  BURLINGAME. 

And  in  the  same  house  remain  eating  and  drinking  such  things  as 
they  give  ;  for  the  laborer  is  worthy  of  his  hire. — Luke  10  :  7. 

Oar  text  forms  a  part  of  the  instruction  given  by  our 
Lord  to  his  disciples,  when  he  sent  them  forth  to  preach 
the  gospel.  The  parallel  passage  in  Matthew  reads  : 
"  Provide  neither  gold,  nor  silver,  nor  brass,  in  your 
purses  " — "  nor  scrip  for  yoiu'  journey,  neither  two 
coats,  neither  shoes,  nor  yet  staves  ;  for  the  workman  is 
worthy  of  his  meat." 

We  understand  by  the  text,  that  the  apostles  were 
to  be  free  from  care  in  regard  to  their  temporal  sup- 
port ;  and  that  their  freedom  from  care,  in  this  respect, 
may  fairl}^  be  considered  a  model  for  their  successors 
in  the  gospel  ministry.  They  were  to  "  eat  and  drink 
such  things  as  were  given  them  ;"  implying  that  under 
a  sense  of  justice,  such  things  would  be  bestowed  by 
the  people  on  those  who  gave  evident  signs  of  their 
apostleship. 

By  the  support  of  the  gospel  minister  at  present,  we 
mean  that  he,  with  his  famiW — if  he  have  one — have  a 
living  with  his  people ;  and  that  he  have  means  of  edu- 
cating his  children  as  respectably  as  the  families  to 
whom  he  ministers — and  as  occasion  may  require,  of 
replenishing  his  library,  and  of  gaining  such  information 
as  will  increase  his  usefulness  in  the  church   of  Christ. 


SERMOX.  177 

In  the  text,  the  term  "laborer,"  means  one  who  per- 
forms the  duties  of  a  Christian  minister.  It  impHes 
that  he  devote  his  time,  and  that  he  faithfully  exercise 
the  faculties  of  both  body  and  mind,  in  such  a  work 
— such  an  one  is  "  w^orthv  of  his  hire." 

Let  us  consider  : 

I.  The  labor  of  the  Christian  minister,  as  denoted  by 
the  terms  applied  to  him  in  the  scriptures. 

I.  His  labor  is  denoted  by  the  term  workman.  "  The 
workman,"  says  Matthew,  "is  wortlwofhis  meat."  He 
is  a  workman,  because  the  duties  of  his  office  demand 
work,  in  the  most  emphatic  sense.  His  labor,  though 
principally  ot"  a  mental  character,  is  nevertheless  a  se- 
vere tax  on  his  physical  strength.  "  Much  study  is  a 
weariness  of  the  flesh."  He  is  required  to  give  himself 
to  "  study"  and  "  reading."  A  knowledge  of  the  holy 
scriptures,  in  the  English  language  especially,  and  if 
possible  in  the  Hebrew  and  Greek,  is  very  essential  to 
the  proper  fulfilment  of  his  calling  ;  and  also  an  ac- 
quaintance with  sacred  and  profane  historj^,  ancient 
and  modern,  together  with  the  various  branches  of  na- 
tural  science.  To  keep  in  advance  of  the  public  mind 
in  the  swarming  literature  of  the  present  day,  as  every 
minister  ought  to,  requires  much  mental  labor  ;  espe- 
cially, if  his  education  w^as  not  somewhat  liberal,  before 
he  assumed  the  ministerial  office.  Though  he  is  not  a 
metaj)lwsician  or  a  philosopher,  it  is  necessary  he  should 
be  well  versed  in  general  science,  in  order  successfully 
to  teach  others. 

He  is  also  to  "  study  to  show  himself  a  workman  ap- 
proved unto  God."     "  A  good  conscience,"  with  the 
divine  witness,  is  all  important  to  him.     He  mast  feel 
IG 


17S  j\I .    W  .    B  U  R  L  I  N  G  A  M  E  . 

that  God  is  with  him.  Herein  should  he  exercise  him- 
self, to  have  always  a  conscience  void  of  offence  toward 
(iod  and  toward  nrm.  "  We  labor"  saith  Paul,  "that 
whether  present  or  absent  we  may  be  accepted  of  him." 

Moreover,  it  is  the  duty  of  a  workman  to  do  his  work 
well.  "  Study  to  show  thyself  a  workman  that  needeth 
not  to  be  ashamed,  rightly  dividing  the  word  of  truth." 

He  is  not  only  to  work  hard,  but  skilfully.  His  pre- 
])arations  for  the  pulpit  should  be  able,  well  timed,  and 
"  commending  themselves  to  every  man's  conscience  in 
the  sight  of  God." — "  Quick  and  powerful,  sharper  than 
any  two  edged  sword." 

Such  are  the  fortifications  of  the  human  heart  against 
the  truth,  and  such  is  the  public  taste  in  most  commu- 
nities, that  the  truth  itself  seems  not  enough.  It  must 
iie  clear  as  a  sunbeam,  refreshing  as  the  summer's 
shower,  and  yet  like  the  "  hammer  and  fire,  that  break- 
eth  the  rock  in  pieces."  To  be  thus  quahfied  for  every 
exigency,  requires  much  mental  effort  and  discipline  ; 
much  humility  and  pra3a'r.  Human  nature,  and  the 
cliaracter  of  others,  must  be  closely  studied. 

2.  His  work  is  further  denoted  by  the  term  soldier. 

The  apostle  Paul  exhorted  Timothv  to  "  endure 
Irirdness  as  a  good  soldier  of  Jesus  Christ."  The  most 
n.itural  ideas  suggested  by  this  term,  are  courage,  dan- 
ger, violence  and  death.  And  though  the  minister  of 
Christ  is  engaged  in  a  spiritual  warfare,  these  ideas  are 
not  to  him  insignificant  or  powerless.  For  "  he  wres- 
tles not  against  Hesh  and  blood,  but  against  principali- 
ties and  powers,  against  mights  and  dominions,  against 
the  rulers  of  the  darkness  of  this  world,  against  spirit- 
ual wickedness  in  high  places."     And  as  a  soldier  he 


SERMOX.  179 

should  "  take  upon  him  the  \^-hole  armor  of  God." 
His  foes — the  world,  the  flesh,  and  the  devil — are  in 
common  with  other  Christians.  But  his  work  is  pecu- 
liar; as  he  has  to  discipline  nnd  animate  the  Christian 
arm}' — his  brother  soldiers,  and  lead  them  on  to  battle. 

3.  His  labors  are  again  denoted  b}^  the  term  watch- 
man. 

"  Son  of  man,  I  have  set  thee  as  a  watchman."  Ho 
is  to  watch  for  himseli'.  But  he  is  to  watch  not  only 
for  himself,  but  also  for  others,  "  as  they  that  must  give 
account." 

"  They  watch  for  souls,  for  which  the  Lord 

Did  heavenly  bliss  forego  ; 
For  souls,  which  must  forever  live, 

In  raptures  or  in  wo." 

He  is  to  watch  against  the  enemy  of  souls.  He  is  tcj 
discover  the  enemy,  guard  the  flock,  and  warn  the  peo- 
ple. He  must  do  it,  or  the  blood  of  souls  will  be  found 
in  the  skirts  of  his  garments.  The  enemy  is  on  the 
alert — the  love  of  the  world,  evil  examples  and  seduc- 
tions, bad  precepts  and  corrupt  doctrines,  false  teacli- 
ers  in  "  sheep's  clothing"  "  daubing  with  untcmpered 
mortar."  He  is  commanded  to  be  sober,  and  vigilant  ; 
because  his  adversary  the  devil,  as  a  roaring  lion,  walk- 
eth  about  seeking  whom  he  may^  devour. 

4.  Another  term  expressive  of  his  dut}-,  is  house 
liolder. 

As  such,  he  has  in  charge  valuable  treasures.  He 
is  to  minister  of  the  things  of  the  sanctuary  ;  and  from 
the  storehouse  of  truth,  he  is  to  "  brino-  thinus  new  and 
old."     It  is  his  duty  to  enlist  or  hire  laborers  in  the 


ISO  M.    W.     BUKLINGAME. 

vineyard  of  the  Lord.  To  do  it  earlj^  at  the  third 
hour,  the  sixth  hour,  and  also  at  the  eleventh.  He  is 
also  to  see  to  the  discipline  of  the  cliurch.  While  men 
sleep,  the  enemy  sov/s  tares  among  the  wheat  and  goes 
his  way. 

5.  He  is  a  husbandmnn. 

His  task  is  to  work  in  the  vinevard  of  the  Lord  and 
to  cultivate  the  moral  field  around  him.  Every  grace 
is  to  be  cherished.  The  vines  of  God's  planting  are  to 
be  hedged,  dressed,  and  pruned.  He,  as  an  under 
husbandman,  "  waiteth  lor  the  precious  fruit  of  the 
earth,  and  hath  long  patience  for  it,  until  it  receive  the 
early  and  latter  rain."  He  is  to  seek  the  extermina- 
tion of  every  noxious  plant,  the  purification  of  God's 
people  ;  that  he  may  present  the  church  "as  a  chaste 
virgin  to  Christ." 

"  He  establishes  the  strong,  restores  tlie  weak, 
Reclaims  the  wanderer,  binds  the  broken  heart ; 
And,  armed  himself  with  panoply  complete,     ^ 
Of  heavenly  temper ;  furnishes  with  arms, 
Bright  as  his  own,  and  trains,  by  every  rule 
Of  holy  discipline,  to  glorious  wars, 
The  sacramental  host  of  God's  ekct." 

6.  This  work  is  further  denoted  In'  the  term  shep- 
herd. 

Shepherds  ancienth'  watched  their  flocks  by  day  and 
night.  Thus  it  was  with  the  shepherds  when  the  an- 
gels announced  the  birth  of  Christ.  And  Jacob  says 
*'  in  the  da}^  the  drought  consumed  me,  and  the  fi-ost  by- 
night  ;  and  my  sleep  departed  from  mine  eyes."  He 
is  not  onh^  to  guard  the  flock  from  danger,  but  he  is  to 
feed  it,  and  go  in  and  out  before  it.     The  stirring  man- 


SERMON.  181 

date  to  him  is,  "  Take  heed  therefore  unto  3-ourselt", 
and  to  all  the  flock  over  the  which  the  holy  Ghost  hath 
made  you  overseer,  to  feed  the  church  of  God  which 
he  hath  purchased  with  his  own  blood."  So  gi-eatand 
responsible  is  his  work,  that  the  npostle  declares  hinj, 
under  God,  to  be  "  a  savor  of  life  unto  life,  or  of  death 
unto  death."  "  And  who,"  he  asks,  "  is  sufficient  for 
these  things  ?"  He  must  "  give  himself  whoUy  to  the 
work,  that  his  profiting  appear  unto  all.  He  that 
warreth  entansfleth  not  himself  with  the  affairs  of  this 
life,  that  he  may  please  him  who  hath  called  him  to  be 
a  soldier — "  Give  th3^?elf  to  reading,  to  exhortation,  to 
doctrine." 

The  duties  of  the  gospel  laborer  are  always — wheth- 
er in  winter  or  summer,  cold  or  heat,  wet  or  dry,  in  the 
sunshine  or  in  the  storm — the  same.  Other  laborers 
have  their  holidays  and  pastimes.  But  these  are  en- 
joyed often  at  his  expense  ;  as  he  studies  and  lectures 
to  provide  their  intellectual  repast. 

If  he  engages  in  any  kind  of  business  through  the 
week,  other  than  that  of.  his  calling,  and  preaches  on 
the  sabbath,  he  fails  to  answer  his  duty  to  God  and  his 
people,  and  violates  the  fourth  command  of  the  dec;i- 
iogue,  as  well  as  the  pliysical  laws  of  his  being.  The* 
responsibility  of  his  own  work  is  enough  to  crush  him 
in  due  time.  As  long  as  there  are  souls  to  save,  there- 
fore, or  a  sabbath  to  return,  if  "  the  love  of  Christ  con- 
strain him,"  his  labor  will  be  most  arduous.  People 
are  sick  and  d^-ing  ;  and  a  word  of  instruction  and 
comfort  is  expected  from  him. 

The  cause  of  education,  the  sabbath  school,  the  sci- 
ence of  government,  temperance — indeed,  every  morn  I 
16* 


182  M.    W.     BUR  LING  A  ME. 

question,  demands  his  serious,  devout,  and  careful  at- 
tention. To  say  nothing  of  the  constant  tax  upon  his 
sympathies,  no  avocation  affords  occasion  for  more  la- 
borious effort.  He  is  to  labor,  strive",  run  ;  and  what- 
soever his  "  hand  findeth  to  do,  to  doit  with  his  might." 

If  the  above  view  be  correct,  we  say,  in  nearly  the 
language  of  another.  "  The  Christian  pastor  who  con- 
siders his  salar}^  in  the  light  of  a  benefaction  or  dona- 
tion, is  as  mean  spirited,  as  he  who  contributes  to  his 
minister's  support,  out  of  pity  ;  or  thinks  in  thus  doing, 
he  throws  him  under  obligation  to  make  in  retuiii  some 
temporal  equivalent."  He,  in  one  sense,  is  hhed  ;  and 
though  he  should  be  always  ready  to  engage  in  any 
kind  of  labor,  if  circumstances  or  dut}^  demand,  yet  his 
whole  soul  and  time  is  needed  in  his  own  peculiar 
work  ;  and  he  is  forbidden  "  to  entangle  himself  in  the 
affairs  of  this  life." 

n.  Consider  the  affirmation  of  the  text — "  The  la- 
borer is  worthj^  of  his  hire."  Hire,  sometimes  means  a 
stipulated  sum  ;  or  as  the  parallel  in  Matthew  reads,  he 
"is  worthy  of  his  meat"  or  maintainance. 

1.  He  is  worth}^  of  his  hire  because  of  his  goodness 
and  industry — his  freedom  from  crime,  and  the  eleva- 
tion and  purity  of  his  purpose.  His  spirit  is  love  to  God 
and  love  to  man.  "The  love  of  Christ  constraineth " 
him,  and  as  he  would  that  others  should  do  to  him,  the 
same  would  he  do  to  them. 

2.  The  testimony  of  the  Bible  proves  him  to  be  wor- 
thy. When  our  Lord  sent  forth  his  disciples  to  preach — 
though  he  could  have  wrought  miracles  for  their  support, 
or  they  might  have  wrought  with  their  hands  for  that 
purpose — he  commands  them  to  "Provide  neither  gold. 


SERMON.  183 

nor  silver,  nor  brass  in  their  purses.  Nor  scrip  for  their 
journe}' ;  neither  two  coats,  neither  shoes,  nor  3-et  staves." 
But  into  whatever  house  they  should  enter,  they  should 
remain,  eating  and  drinkiug  such  things  as  were  given 
them — on  the  principle  that  he  willed  then*  support  in 
this  manner. 

The  apostle  Paul  in  his  letter  to  the  Corinthians,  is 
very  explicit  on  this  point,  1  Cor.  9 :  7 — "Who  goeth  a 
W'arfare  at  any  time  at  his  own  charges  '?  who  planteth 
a  vineyard  and  eateth  not  of  the  fruit  thereof?  or  who 
feedeth  a  flock  and  eateth  not  of  the  millc  of  the  Hock  ? 
Sa}''  I  these  things  as  a  man,  or  saith  not  the  la^v  the 
same  also  ?  For  it  is  written  in  the  law  of  JNIoses,  thou 
shalt  not  muzzle  the  ox  that  treadeth  out  the  corn.  Doth 
God  take  care  for  oxen  ?  or  saith  he  it  altogether  lor  our 
sakes  ?  For  our  sakes  no  doubt  it  is  written  :  that  he 
that  ploweth  should  plow  in  hope  ;  and  that  he  that 
thresheth  in  hope,  should  be  partaker  of  his  hope.  If 
we  have  sown  unto  30U  spiritual  things,  is  it  a  gi'eat 
thing  if  we  shall  reap  of  your  carnal  things  ?  Do  3'e 
not  know  that  they  which  minister  about  hol}^  things 
live  of  the  things  of  the  temple  ?  and  they  which  wait 
at  the  altar,  are  partakers  with  the  altar  ?  e\en  so  hath 
the  Lord  ordained,  that  they  which  preach  the  gospel 
should  live  of  the  gospel.  The  husbandman  that  la- 
boreth  must  first  be  partaker  of  the  fruits.  Let  him 
that  is  taught  in  the  word,  communicate  unto  him  that 
tcacheth  in  all  good  things." 

3.  Such  a  laborer  is  worthy-  of  his  hire,  as  a  matter 
of  justice.  He  fully  pays  for  it,  whether  we  regard 
die  time  employed,  the  kind  of  labor,  or  the  energ}'-  of 
bod}'  and  mind  necessarily  put  forth  to   accomplish  it. 


1 S4  M  .    W  .    B  U  R  L  I  X  G  A  M  E  . 

x\side  from  ihe  result,  liis  labor  is  of  as  good  quality 
and  as  great,  as  those  whose  salary  in  other  depart- 
ments of  industry  adds  riches  to  competence.  He  as 
a  minute-man  must  "  be  instant  in  season  and  out  of 
season." 

It  is  justly  due  him  because  of  the  temporal  benefits 
accruing  to  the  people  ^yhere  the  gospel  is  preached. 
He,  under  God,  is  more  than  just.  He  is  generous. 
What  worldly  consideration  would  be  equal  to  the 
blessings  of  civilization  and  domestic  comfort,  originated 
and  nursed  mainly  by  the  gosjDcl  ? 

Again,  preaching  the  gospel  is  public  worship.  Pub- 
lic worship  calls  for  tlie  erection  of  a  house  to  worship 
in.  Both  together,  make  the  real  estate  in  the  vicinity 
of  said  house  of  more  value  ;  often  increasing  its  value 
trom  five  to  twenty  per  cent.  Intelligence  and  enter- 
prize  are  promoted,  and  business  of  every  kind,  manu- 
facturing, mercantile,  agricultural  and  mechanical,  be- 
comes more  brisk  and  productive.  Various  opportuni- 
ties of  intellectual  culture  are  derived  from  the  stated 
})reaching  of  the  gospel  in  a  neighborhood.  Order  and 
quietude,  beauty  and  grace,  are  the  legitimate  results 
of  a  regular  attendance  u}X)n  divine  worship.  Busi- 
ness is  conducted  with  more  safety  and  success  in  con- 
sequence of  the  intelligence,  moralit}'  and  virtue  pro- 
moted by  the  gospel. 

4.  Consider  the  moral  advantages  arising  from  the 
pleached  word.  That  our  country  is  not  in  a  state  of 
barbarism  is  doubtless  owing  to  the  gospel.  Were  it 
not  for  its  Christian  illumination,  we  all  should  have  been 
idolaters,  practising  their  cruelties — their  degrading 
rites  and  customs.     Liberty,  and  the  knowledge  of  the 


SER?»ION.  1S5 

arts  and  sciences,  can  onl}"  accompan}^  civilization  ;  and 
civilization  is  the  result  of  gospel  influence.  Who  does  not 
delight  in  the  quiet  and  peace  of  the  sabbath,  in  a  Chris- 
tainized  town,  hamlet  or  citv  ?  Who  does  not  lind  his 
rest  bv  nioht  the  sweeter,  when  he  feels  in  himself 
"  that  a  principle  of  restraint "  stronger  than  cords, 
locks  or  bars,  governs  the  otherwise  ro^wdy  heart, — 
preserving  him  from  plunder,  and  the  incendiary  torch? 
And  what  is  society,  of  any  kind,  social,  civil,  or  relig- 
ious, if  the  spirit  of  harmony  and  affection  has  no  place 
there  ? 

Besides,  who  has  ever  known  the  hght,  the  comfort, 
and  victory,  the  gospel  brings  from  the  Hving  preacher 
to  those  who  are  faint  and  bewildered,  without  prizing 
it  highly  ?  "  Blessed  is  the  people  that  know  the  joy- 
ful sound."  And,  "  how  beautiful  upon  the  mountains 
are  the  feet  of  him  that  bringeth  good  tidings,  that  pub- 
lisheth  peace  ;  that  bringeth  good  tidings  of  good,  that 
publisheth  salvation ;  that  saith  unto  Zion,  thy  God 
reigneth  ?  "  By  him  the  behe%'er  is  made  to  He  down 
in  green  pastures,  and  is  led  beside  the  still  waters. 

"  When  one  that  holds  communion  with  the  skies, 
Has  filled  his  urn  where  these  pure  waters  rise, 
And  once  commingles  with  us,  meaner  things, 
'Tis  e'en  as  if  an  angel  shook  his  wings  ; 
Immortal  fragrance  fills  the  circuit  wide, 
And  tells  us  Avhence  his  treasures  are  supplied." 

Moreover,  how  rich  in  blessing  are  the  social  inter- 
ests, where  two  or  three  have  met  together,  and  Jesus  is 
in  the  midst  ?     And  the   communion   of  saints,   whei'o 

"  Pardoned  rebels  sit,  and  hold 
Communion  with  their  Lord," 


1S6  M.    W.    BURLIXGAME.- 

how  good  it  Is !  "  Behold  how  good  and  liow  pleas- 
ant it  is  ibr  brethren  to  dwell  together  in  unity  !  It  is 
like  the  precious  ointment  upon  the  head,  that  ran  down 
upon  the  beard,  even  Aaron's  beard  ;  that  ran  down 
to  the  skirls  of  his  garments  ;  as  the  dew  of'Hermon,  and 
as  the  dew  that  descended  upon  the  mountain  of  Zion  ; 
for  there  the  Lord  commanded  the  blessing,  even  life 
forevermore."  This  it  is  that  makes  society  what  it 
should  be.  It  alleviates  our  distresses  in  affliction,  and 
lights  the  otherwise  dark  pathway  to  the  tomb.  These 
are  some  of  the  fruits  of  the  preached  word.  The 
Psalmist  prized  these  above  all  worldly  good.  "  One 
thing  have  I  desired  of  the  Lord,  and  that  will  I  seek 
after,  that  I  may  dwell  in  the  house  of  the  Lord  all  the 
days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and 
to  inquire  at  his  temple." 

We  remark  once  more,  that  the  reflex  influence  on 
him  that  helps  pa}"  the  bill,  is  ordinarily  grateful  and 
salutary.  He  learns  something  of"  that  truth,  "  It  is 
more  blessed  to  give  than  to  receive." 

But  lastly,  the  gospel  laborer,  ministers  to  the  eter- 
nal salvation  of  his  hearers.  The  great  apostle  to  the 
gentiles  could  say,  "  I  am  not  ashamed  of  the  gospel  of 
Christ,  for  it  is  the  jiower  of  Cod  unto  salvation  to  every 
one  that  belie veth  ;  to  the  Jew  first  and  also  to  the  gen- 
tile." It  is  certainh'  not  a  small  thing  to  have  victory 
over  death,  literal,  and  especiallv  o\cy  death  eternal ; 
DV  without  the  gospel,  to  lose  "  immortality  and  eternal 
life."  But  the  gospel  promises  that  "  he  that  overcom- 
eth  shall  inherit  all  things."  The  Christian  minister  is 
commissioned  to  "  turn  man}-  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God." 


SERMON.  187 

It  is  now  about  forty  years  since  Mr.  Jutlson  and  his 
associates  arrived  on  heathen  sliores,  and  began  to  pub- 
lish the  gospel  of  peace.  B}^  all  Protestant  missions 
since  that  time  some  two  hundred  and  lifty  thousands 
have  been  hopefully  converted  to  God  in  heathen  lands.* 
And  these,  it  is  hoped,  will  be  instrumental  in  the  con- 
version of  thousands  of  othei's.  Hear  the  lana:uaoe  of 
a  native  preacher  in  India,  one  of  the  fruits  of  our  mis- 
sion in  that  country,  to  our  churches  in  America  : — "  O 
my  dear  brethren  and  sisters,  you  have  loved  us  great- 
ly, and  in  that  love  we  are  debtors.  We  know  our- 
selves to  be  unworthy  (unable)  to  repay  that  love.  You 
have  sent  Irom  among  yourselves  holy  teachers,  and  we 
liave  received  the  gospel  in  our  own  language.  Thus 
we  have  obtained  double  riches.  You  have  expended 
your  property  for  us,  and  in  this  way  we  have  received 
great  assistance.  *  *  *  j  disregarded  the  divine 
commands.  And  had  I  died  in  this  sin,  I  should  have 
gone  to  hell.  But  you,  seizing  hold,  brought  me  from 
the  path  of  destruction,  and  caused  me  to  enter  the 
kingdom  of  life.  Therefore  I  rejoice  and  my  lieart  is 
glad."  In  heaven  what  ^^■ill  be  the  joy  and  gratitude 
of  converted  heathens  ? 

"Amidst  the  white  robed  throng-,  around 
The  eternal  throne,  in  glory  crowned — 
Two  spirits  meet,  with  strange  surprise. 
Heaven's  thrilling  joy  they  recogn  ize  ! 

*  There  are  at  least  three  hundred  and  thirty-three  thousand,  six 
hundred  and  four  converted  heathen,  now  in  actnal  connection  with 
the  mission  churches  of  different  Protestant  denominations — of 
course,  not  including  the  many  that  have  died  in  the  triumphs  of  the 
Christian's  faith. — a.  d.  w. 


ISS  M.    AV.    BUR  LIN  GAME. 

'Tis  he  !  'tis  he!  the  first  one  cries, 
'Tis  he !  'tis  he !  the  next  replies, 
'Tis  he,  Vrlio  sought  me  from  my  Lord 
And  bore  to  me  his  wondrous  word, 
That  word  whose  entrance  shed  a  light, 
Which  broke  the  power  of  heathen  night, 
'Tis  he !  who  lold  me,  first,  his  name. 
Who  to  redeem  us,  sinners,  came." 

But  it  is  not  expected  the  Christian  minister  is  to 
have  all  of  his  reward  here.  It  is  only  his  hire.  He 
may  receive  in  "  this  world  an  hundred  fold  and  in  the 
world  to  come,  eternal  life." 

But  all  of  those  happy  influences  arising  from  the 
work  of  the  gospel  minister,  proves  the  propriety  and 
justice  of  cheerful,  ample,  prompt  and  systematic  sup- 
port. 

III.  We  suggest  a  few  things,  as  to  the  most  proper 
or  scriptural  method  of  supporting  the  gospel  ministr}', 
and  who  should  do  it. 

And  as  there  are  a  variety  of  opinions  on  this  point, 
so  there  are  a  variety  of  wa^'S  practised  in  the  churches. 
Some  statedh'  take  public  collections  on  occasions  of 
w'orship,  others  raise  annual  subscriptions,  others  col- 
lect funds  from  the  rent  of  pews  in  their  houses  of  wor- 
ship, and  others  yet,  may  practice  a  system  of  taxation, 
according  to  ability,  on  the  famihes  in  their  parish. 
We  do  not  pretend  to  say  which  of  these  methods  are 
the  most  scriptural  or  expedient.  Here,  as  in  other 
things,  circumstances  may  alter  cases.  But  two  points 
demand  a  brief  notice  : 

First,  who  should  contribute  to  this  object,  and,  se- 
condly, by  what  rule  may  an  individual  determine  the 
amount  of  his  contribution. 


SERMON.  189 

1.  We  do  not  hesitate  to  say  that  all  persons  bene- 
fited by  the  gospel  should  aid  in  its  support.  Its  bles- 
sings are  designed  for  all,  and  throughout  Christendom, 
the  nonprofessor  as  well  as  the  professor  is  reaping  in 
some  degree  the  civil  and  domestic  advantages  of  the 
preached  word.  In  our  Lord's  declaration,  *'  the  labor- 
er is  worthy  of  his  hire,"  he  docs  not  limit  the  source 
from  whence  it  is  to  come.  And  the  reflex  influence 
on  the  unconverted,  is  often  as  salutary  as  on  the 
Christian. 

And  as  to  the  money,  or  article  contributed,  that  of 
the  gambler,  the  rumseller,  debauchee,  circus  manager 
or  slaveholder,  is  as  much  the  Lord's  as  that  of  the 
true  Christian  ;  and  it  ought  to  be  employed  as  much 
in  doing  good,  whenever  its  use  can  be  redeemed.  ■ 
Such  contributors,  however,  should  understand  that 
the  use  made  of  their  money,  will  never  atone  for  the 
criminal  though  it  may  be  lucrative  business  which  they 
tbllow  to  get  it ;  and  therefore  that  they  who  receive 
it  for  a  good  purpose,  do  not  fellowship  them  in  such 
business. 

The  object  the  money  is  emploj^ed  to  accomplish 
will  never  sanctify  a  wicked  course  to  get  it.  But 
"  the  silver  is  mine,  and  the  gold  is  mine,  saith  the  Lord 
of  hosts."  And,  "Let  him  that  is  taught  in  the  word, 
communicate  to  him  that  teacheth,  in  all  good  things." 
But  if  it  is  the  duty  of  him  taught  in  the  word — and 
persons  in  such  business  as  above  mentioned  should  be 
taught — to  communicate  to  him  that  teacheth,  then  it  is 
right,  if  not  the  duty  of  the  teacher  to  receive  it. 
Therefore,  let  all  persons,  infidels  and  behevers,  Chris- 
17 


190  M  .    W  .    B  U  R  L  I  N  G  A  M  E  . 

tians  and  sinners,  be  invited  to  aid  in  the  support  of  the 
gospcL 

2.  By  what  rule  may  an  individual  determine  the 
amount  of  his  contribution  ?  And  here  it  may  be  pre- 
sumed by  some,  we  are  medling  with  what  does  not  con- 
cern us.  But  we  think  it  a  question  that  ought  to  be  an- 
swered if  possible.  And  though  we  claim  no  power 
but  moral,  no  authority  but  advisary,  yet  among  Chris- 
tians moral  law  ought  to  be  the  "  higher  law,"  to  gov- 
ern their  conduct.  We  learn  from  the  text  that  the 
support  of  the  gospel  laborer  is  a  matter  of  justice; 
and  have  seen  that  all  persons,  so  far  as  moral  charac- 
ter is  concerned,  are  in  duty  bound  in  some  form  to 
aid  the  object. 

There  may  be  different  opinions  as  to  what  the  gos- 
jiel  is,  and  the  minister  who  in  their  estimation  is  most 
deserving  their  patronage.  These  points,  of  course, 
must  be  determined  by  their  own  conscience  and  judg- 
ment. 

It  cannot  be  expected  that  the  poor  will  pay  equally 
with  the  rich,  or  that  the  inheritor  of  real  estate  can 
always  avail  himself  of  the  kind  of  aid  which  the 
merchant  or  banker  can.  But  it  seems  to  us  that  this 
matter  is  not  left  by  the  Great  Teacher,  altogether  to 
the  caprice,  avarice  and  prejudices  of  men.  He  is  just, 
and  in  this  department  of  his  church,  justice  should  be 
sought,  respecting  the  amount  to  be  paid  by  each  in- 
dividual respectively.  Besides  this,  if  individuals  are 
disposed  to  be  generous,  let  them  be  so.  Nor  can  it  be 
supposed  that  irreligious  persons  will  be  dictated  as  to 
the   amount  they  shall  pay,  any  more  than  that  they 


SERMON.  191 

shall  pay  at  all.     But  \vc  think  their  duty  should  be  re- 
spectfully told  them. 

Then,  in  the  church,  why  may  not  the  general  princi- 
ples of  benevolence,  and  their  manner  of  operation,  as 
laid  down  by  Christ  and  his  apostles,  for  the  order,  har- 
mony, and  success  of  his  church,  be  the  model  for  min- 
isterial support  ?     We  remark,  then  : — 

1.  There  must  be  a  willing  mind.  This  is  necessary 
to  make  the  act  acceptable.  This  willingness,  if  ac- 
companied with  suitable  instruction,  will  commience  at 
conversion,  and  co-extend  with  the  individual's  Chris- 
tian pilgrimage  on  earth.  "Every  man  according  as 
he  purposeth  in  his  heart,  so  let  him  give  ;  not  grudging- 
ly, or  of  necessit}-;  for  God  loveth  the  cheerful  giver." 

2.  He  should  paj^  according  to  his  ability.  "  It  is 
accepted  according  to  that  a  man  hath,  and  not  accord- 
to  that  he  hath  not.  For  I  mean  not  that  other  men  be 
eased  and  ye  be  burdened  :  But  by  an  eq^iality.'''' 
Equality  is  therefore  the  great  central  principle.  "  As 
it  is  written,  he  that  had  gathered  much  had  nothing 
over  ;  and  he  that  gathered  little  had  no  lack."  Imply- 
ing that  he  that  hath  abundance  should  distribute   ac- 

o 

cordingl}^ ;  that  his  income  be  no  greater  in  proportion 
than  his,  that  hath  a  little.  The  following  passages  show 
it  was  so  in  the  primitive  church  : — "  Then  the  discij)le3 
every  man  according  to  his  ahilify,  determined  to  send  re- 
lief unto  the  brethren  which  dwelt  in  Judea."  "  If  any 
man  minister,  let  him  do  it  as  of  the  ability  which  God 
giveth  ;  that  God  in  all  things  may  be  .glorified  through 
Jesus  Christ."  "  As  every  man  has  received  the  gift, 
even  so  minister  the  same  one  to  another,  as  good 
stewards  ot^  the  manifold  grace   of  God."     We  learn 


192  M.     W.    BURLINGAME. 

from  tho  above  that  eveiy  person  should  consider  him- 
self taxahJe  according  to  his  real  propert}^  or  income — 
his  liabihties  and  outgoes  being  taken  into  the  account. 
And  as  tlie  widow's  mite  was  most  acceptable,  so  it  is 
the  privilege  of  the  poor  to  do  something  in  this  way 
for  God.  And  if  he,  who  is  worth  one  dollar  may  give 
one  cent,  he  who  is  worth  an  hundred  dollars,  ma}''  pay 
one  dollar  ;  and  he  who  is  worth  a  thousand — ten  ;  and 
so  on,  according  to  his  ability. 

3.  We  suggest  again :  the  method  of  determining  in 
the  church  a  person's  ability  for  this  work.  It  is  often 
the  case  that  the  poor  and  the  common  class  pay  far 
more  in  proportion  to  their  ability,  than  the  rich.  It 
may  be  owing  partly  to  habit,  and  partly  to  feeling. 
And  it  would  be  a  relief  to  some,  to  leave  this  matter 
to  the  judgment  of  good,  judicious  brethren.  Wealthy 
brethren  have  told  us  they  should  prefer  to  be  taxed 
with  the  church,  and  pay  according  to  their  ability,  than 
to  have  so  much  inequality  as  to  the  amount  paid.  And 
we  can  but  think  every  true  Christian  would  say  the 
same.     This  appears  to  be  scriptural. 

The  deacons  in  the  church  at  Jerusalem  were  a  com- 
mittee for  this  purpose.  And  to  such  we  are  com- 
manded to  submit  ourselves.  "  Then  the  twelve 
called  the  multitude  of  the  disciples  unto  them ;  and 
said,  it  is  not  reason  that  we  should  leave  the  work  of 
God  and  serve  tables.  Wherefore  brethren,  look  ye 
out  among  you  seven  men  of  honest  report,  full  of  the 
holy  Ghost  and  wisdom,  whom  ye  mn}*  appoint  over 
this  business.  But  we  will  give  ourselves  continually 
to  prayer  and  to  the  ministry  of  the  word."  The 
apostle  Paul   requested    the    Corinthians    "  to    submit 


SERMON.  193 

themselves  unto  every  one  that  helpeth  with  them  and 
labored."  Because  they  "  had  addicted  themselves 
to  the  ministry  of  the  word."  This  would  be  a  short, 
plain,  and  just  way  of  supporting  any  good  cause,  and 
especially  the  ministry — which  most  agree,  should  be 
supported.  We  know  we  are  not  seliish  in  this  mat- 
ter. And  when  we  see  some  doing  more  than  their 
part,  compared  with  others,  it  gives  us  pain  ;  and  we 
want  to  see  in  the  church  as  much  justice  at  least,  as 
is  observed  by  worldly  men  in  civil  affairs.  Let  the 
deacons  in  every  church  be  a  committee,  or  if  neces- 
sary, appoint  others  with  them,  and  after  ascertaining 
the  sum  wanted,  and  what  aid  can  probably  be  got 
from  other  sources,  let  them  assess  upon  the  members 
of  the  church  their  respective  shares.  And  if  the}^  be 
indeed  Christians,  we  think  they  will  not  complain. 

4.  To  aid  ever}^  person  to  be  prepared  for  this  duty, 
and  for  any  emergency,  the  apostle  lays  down  another 
rule.  It  is  as  follows  :  "  Upon  the  first  day  of  the 
week,  let  every  one  of  you  lay  by  him  in  store,  as  God 
hath  prospered  him."  This,  it  is  true,  was  for  the  aid 
of  the  poor  saints  at  Jerusalem.  But  it  was  a  moral 
duty.  And  the  support  of  the  gospel  ministry  is  no  less 
so.  And  if  this  rule  of  the  apostle  was  observed  in 
the  church  as  faithfully  as  it  is  in  state,  the  present  de- 
mands of  the  church  would  not  only  be  answered,  but 
the  gospel  would  soon  be  preached  among  all  nations. 
Soon,  "  one  song  would  emplo}^  all  nations, 

"  And  all  cry  worthy  the  Lamb." 

Instead   of  all   evangelical    Christians   raising   only 
three  millions  two  hundred  and  one  thousand,  four  hun- 
17* 


194  M.    W.    BURLINGAME. 

drecl  and  nineteen  dollars  annually,  for  foreign  missions, 
while  Christendom  expends  each  year  one  hundred  and 
fifty  millions,  to  support  war,  we  should  see  the  one 
hundred  and  fifty  millions  employed  for  the  spread  of 
the  gospel  ;  and  the  system  of  war  abolished.  Our 
Lord  sa3'S,  "  go  3'e  into  all  the  world  and  preach  the 
gospel  to  every  creature."  But  it  cannot  be  done,  un- 
less the  ministry  at  home  and  abroad  is  sustained.  We 
mean  the  true  ministry.  Not  "  the  hireling,  that  careth 
not  for  the  sheep,"  "  nor  the  wolf  in  sheep's  clothing," 
but  the  true  she^^herd. 

In  conclusion,  we  remark  that  the  gospel  ministry  is 
a  responsible  calling,  involving  great  sacrifices,  and  is 
connected  ^^'ith  solemn  consequences.  "  Who  is  suf- 
ficient for  these  things  Y"  is  a  question  often  asked  by 
those  who  are  the  most  worthy.  And  he  only  is  worthy 
whom  God  has  called  and  qualified,  and  who  lives  by 
faitli  on  the  son  of  God.  But  such  have  great  encour- 
agement. They  have  the  promise  of  Christ's  presence, 
that  they  shall  not  labor  in  vain,  but  shall  have  in  this 
world  an  hundred  fold,  and  in  th.e  world  to  come  ever- 
lasting hfe.  "  And  when  the  chief  Shepherd  shall  ap- 
pear, they  shall  appear  with  him  in  glory." 

We  remark,  lastly,  that  as  the  church  receives  through 
their  ministration,  "  spiritual  things,"  so  it  should  com- 
municate to  the  ministry  of  temporal  things — "  not  that 
they  ma\^  lord  it  over  God's  heritage,  but  so  that  they 
may  be  ensamples  to  the  flock,  giving  themselves  whol- 
ly to  the  work  " — "  not  as  masters,  but  servants  to  the 
church,  that  their  profiting  may  appear  to  all."     Amen. 


J.  A.  McKENZIE. 

James  A.  McKenzie  was  born  in  Newport,  Rhode- 
Island,  December  3,  1812.  His  father  was  a  Scotch- 
man, and  a  ship  captain.  His  mother  Avas  a  native 
of  Newport.  Neither  of  his  parents  were  pious  ; 
and  though  he  was  sprinkled  in  his  infancy  by  the  rec- 
tor of  the  episcopal  church,  yet  but  little  attention  was 
given  to  his  early  moral  and  religious  training.  He 
says :  "  There  was  no  reading  the  scriptures,  or  pra}'- 
ing  heard  in  the  house  or  neighborhood.  All  the  reli- 
gion I  was  taught  at  home  was  the  'Lord's  Prayer,'  and 
the  '  Creed.'  " 

His  attention  was  first  turned  more  particularly  to 
the  subject  of  religion,  by  a  Moravian  lady  asking  him 
"  What  is  God  ?"  He  says  :  "  I  was  at  a  stand,  I 
knew  not  what  to  say — when  in  a  moment  it  flowed 
into  my  mind  with  clearness,  and  I  answered,  '  God  is 
a  spirit.'  "  Soon  after,  he  was  much  affected  by  a 
wicked  woman  telling  him  the  story  of  a  child  "  that 
early  forsook  sin  and  wallced  with  God,  and  at  last 
went  to  heaven."  But  one  of  her  sons  a  while  subse- 
quently broke  in  upon  a  knot  of  boys,  of  whom  James 
was  one,  with  the  exclamation,  "  boys,  every  time  we 
breathe,  we  sin."  This  induced  him  to  think  that 
breathing  was  sinning,  and  though  he  had  no  very  defi- 
nite ideas  of  sin,  j-et  he  sometimes  "  would  forbear 
breathing"  as  much  as  he  could.  He  read  the  New 
Testament  in  school,  but  thought  that  the  events  there 
narrated  took  place  in  his  own  town,  and  but  a  little 
before  lie  was  born. 


196       *  J.    A.    MCKEXZIE  . 

At  one  time,  when  he  was  only  about  six  years  old, 
and  as  he  was  2:)laying,  "  it  came  upon  me,"  as  he 
says,  "as  a  chill  running  over  my  whole  body,  that  I 
was  born  and  brought  into  the  world  to  be  a  preacher 
of  the  gospel."  But  he  adds,  that  sometimes  he  prayed 
and  sometimes  he  played,  and  was  like  his  fellows, 
and  far  from  being  a  Christian.  A  while  after,  a  Chris- 
tian woman  talked  with  him  about  how  Christians 
prayed  and  felt.  Such  an  experience,  he  thought,  was 
just  what  he  had  been  wishing  for,  and  he  resolved  to 
seek  and  strive  and  pray,  till  he  felt  and  prayed  like 
Christians,  and  then  "  keep  on  forever."  And  this  res- 
olution Avas  adhered  to  for  about  a  year. 

He  had  been  accustomed  to  think  that  it  was  not 
wrong  to  take  whatever  belonged  to  the  family  without 
asking  leave.  But  one  da}^,  as  he  was  thus  going 
stealthily  after  sweetmeats,  he  says  that  a  still  small 
voice,  "  as  from  expanse  and  silence,"  came  to  him, 
saying :  "  Whoso  robbeth  his  father  or  his  mother,  and 
saith  it  is  no  transgression,  the  same  is  a  companion  of 
a  destro3'er."  He  says  :  "  I  had  never  read,  or  heard 
read,  or  knew,  that  there  was  such  a  verse  in  the  Bible, 
and  found  it  not  till  long  after."  This  so  affected  him, 
that  he  at  once  abandoned  the  practice. 

When  al)out  twelve  3'ears  old,  he  one  day  went  into 
the  fields  in  quest  of  berries.  In  returning  through  a 
swamp,  he  came  to  a  dry  knoll,  where  he  knelt  and 
prayed,  "  and,"  he  says,  "  I  beheld  the  glory  of  God 
— I  felt  changed — I  was  at  one  with  God."  Knowing, 
as  he  saj'^s,  no  compan}-  of  disciples,  and  not  hearing 
of  any  social  meetings,  he  began  to  gather  the  boys 
from   their   plays,  "  and  then,"  he  says,    "  tell  them 


BIOGRAPHY.  197 

what  I  knew  of  the  word  and  work  of  grace  on  the  soul, 
and  whereunto  I  saw  it  would  lead.  After  a  while  they 
became  so  taken  with  it,  that  we  must  needs  find  a  room 
for  our  meetings.  The  first  we  bad  was  a  loft  in  a 
barn,  and  after  that  the  best  rooms  in  many  and  good 
houses.  But  somehow  or  other,  the  best  meetings  we 
had  were  those  in  the  barn-chamber."  These  boys 
eventually  formed  themselves  into  a  sort  of  society, 
consisting  of  upwards  of  forty,  and  saved  somewhat 
from  their  spending  money  every  week,  for  the  benefit 
of  the  poor.  He  states  that  they  continued  in  this  way 
"  until  most  of  the  company  came  to3^ears,  and  went  to 
other  towns  for  trade  and  business.  The  most  of  them 
have  become  good  men  and  honorable  in  the  churches 
of  Christ.  Several  became  ministers,  one  or  two  arc 
physicians,  several  are  merchants,  some  cashiers  in 
banks,  some  thriving  tradesmen,  and  one  is  a  major  in 
the  United  States  Service — and  he  also  a  professor  of 
religion."  He  occasionally  attended  the  Methodist 
meeting  and  listened  to  the  somewhat  celebrated  Enoch 

o 

Mudge,  but  on  one  occasion  stopped  at  the  first  Bap- 
tist service,  where  he  states  that  he  at  once  felt  perfect- 
ly at  home. 

His  father,  when  in  port,  had  frequently  taken  him 
to  the  theater,  and  he  had  not  thought  that  it  was  at  all 
wrong  to  go,  and  therefore  was  accustomed  to  attend 
that  place  alone  in  his  lather's  absence.  But  upon  one 
occasion  as  he  was  going,  the  questions  occurred  to 
him,  "  Where  art  thou  going  ?  and  why  ?"  This  excit- 
ed a  train  of  reflection,  which  resulted  hi  his  becoming 
thoroughly  convinced  of  the  impropriety  of  theater- 
efoinof. 


198  J.     A.    MCKENZIE. 

He  was  encouraged  to  take  part  in  the  social  meet- 
ings of  the  Baptist  church,  and  he  says  of  his  exhorta- 
tations,  "  the  only  complaint  against  me  then  was  that 
I  was  too  short — a  complaint  I  believe  not  made  of  me 
now."  The  question  of  baptism  soon  came  up,  and 
after  a  somewhat  lengthy  examination  of  the  scriptures, 
his  being  sprinkled  in  his  infancy  appeared  entirely  un- 
satisfactory, and  he  was  eventually  immersed,  the  first 
sabbath  in  March,  1828,  and  united  with  the  first  Bap- 
tist church  in  Newport. 

His  preaching  to  his  playmates  prepared  the  way  for 
his  preaching  to  older  heads  and  perhaps  not  less  docile 
hearts.  In  this  he  was  encouras^ed  bv  the  church,  and 
at  length  he  became  assistant  to  its  aged  pastor,  the 
Rev.  Mr.  Eddy.  After  a  while  a  portion  of  the  church 
commenced  a  new  Baptist  interest  in  the  place,  w^hich 
w^as  afterwards  known  as  the  fourth  Baptist  church. 
Mr.  McKenzie  was  ordained  on  the  twelfth  of  August, 
1830,  and  became  the  pastor  of  the  new  church.  In 
1822,  he  became  connected  with  the  Minister's  Confer- 
ence, of  the  Rhode  Island  Quarterly  Meeting  of  Free- 
will Baptists,  and  in  1828,  the  church  itself  became  a 
member  of  that  Quarterly  Meeting. 

After  this,  he  was  settled  for  a  time  at  Portsmouth, 
New  Hampshire,  and  eventually  became  the  pastor  of 
the  Roger  Williams  church  in  Providence,  Rhode 
Island.  Here  he  remained  quite  a  number  of  years, 
and  considerable  additions  were  made  to  the  church. 
But  while  his  services  were  most  acceptable  to  the 
people,  he  asked  a  dismission,  for  the  purpose  of  set- 
tling with  a  church  in  Tiverton,  where  his  salary  would 
scarcelv  be   the   half  of  what   it  was  in  Providence. 


BIOGRAPHY.  199 

With  reluctance,  the  request  for  a  dismission  was  grant- 
ed by  the  church,  and  up  to  this  time,  Mr.  JMcKenzie 
has  labored  as  the  pastor  of  the  Freewill  Baptist 
church  in  Tiverton.  In  this,  as  in  many  other  circum- 
stances of  his  life,  he  was  actuated  to  a  considerable 
extent  by  what  he  terms  the  "  divine  suggestions" — 
and  he  thought  he  could  be  more  useful  in  Tiverton 
than  in  Providence. 

In  manner  and  method  he  is  entirely  sin  generis — as 
is  quite  sufficiently  indicated  by  the  sermon,  or  rather 
treatise,  which  follows.  Its  length  exceeds  our  ordinary 
limits  for  a  sermon,  but  it  would  perhaps  be  difficult 
to  abridge  it  without  spoiling  it. 


SEEMON. 

THE  ONLY  WAY  AND  GUIDE  THAT  CAN 
BRING  A  SOUL  TO  PERFECT  SATISFAC- 
TION IN  THE  STATE  OF  EVERLASTING 
HAPPINESS. 

BY  J.  A.  MCKENZIE. 

Thou  shalt  guide  me  with  thy  counsel,  and  afterwards  receive  me 
to  glory. — Psalms  73  :  24. 

In  this  short  verse  we  have  the  behef  and  rule  of  prac- 
tice of  all  of  old  who  sought  and  in  due  time  obtained 
that  better  and  heavenly  country,  where  God,  Christ, 
saints,  angels,  glory  and  endless  life  are.  Here  is 
brought  to  view,  God,  man,  revelation,  righteousness, 
and  a  glorious  immortality,  immediately  succeeding  the 
death  of  the  body.  Man,  to  reach  it,  is  to  be  guided 
of  God  in  the  ways  of  righteousness.  The  counsel  of 
God  is  the  appointed  conductor,  and  man  by  intelli- 
gently, freely,  and  heartily  receiving  it  and  putting 
himself  under  its  guidance — all  who  thus  do,  and  none 
others,  shall  be  received  to  glory. 

By  the  counsel  of  God  is  meant  the  whole  system  of 
truth  and  duty  contained  and  revealed  in  the  holy 
scriptures,  in  connection  with  the  spirit  of  God,  by 
which  God  instructs,  advises,  and  guides  his  people  in 
the  way  of  righteousness  through  faith  in  Christ.  Paul 
says,  "  wherefore,  I  take  you  to  record  this  day,  that  I 
am  pure  from  the  blood  of  all  men  ;  for  I  have  not 
shunned  to  declare  unto  vou  all  llie  counsel  of  God." 


SERMON.  201 

Here  we  see  that  by  the  counsel  of  God  is  meant  all 
the  truths  and  duties  or  doctrines  and  laws  God  has  re- 
vealed to  man.  Not  as  matters  of  amusement  and 
speculation,  but  for  belief  and  practical  application. 
"  And  being  made  perfect,  he  became  the  author  of 
eternal  salvation  to  all  them  that  ohcy  him."  From 
this,  as  well  as  from  other  scriptures,  it  is  evident  that 
a  man  must  cordially  believe  and  heartily  follow  the 
counsel  of  God  unto  the  end,  if  he  would  be  received 
to  everlasting  glor}' . 

This  text  presents  to  me  a  solemn  and  v^'onderful 
diorama.  I  behold  on  a  vast  territor}^  an  immense  mul- 
titude of  beings,  like  myself  looking  this  wa}^  and  that 
way  and  every  way,  intent  upon  reaching  satisfaction 
in  the  state  called  happiness.  And  yet  all  uncertain 
and  undecided  as  to  the  way  to  bring  them  there.  In 
solicitude  and  suspense  they  join  in  one  united  cry 
of  "  who  will  show  us  any  good  ?"  I  behold  and  lo  a 
number  of  guides  appear  and  offer  their  services,  who 
each  and  all  assert  that  they  are  able,  and  will  bring 
every  one  that  will  put  himself  under  their  conduct  to 
full  satisfaction  in  the  state  called  happiness. 

The  first  guide  that  offers  himself  is  a  fair,  well 
favored,  and  active  looking  personage,  who  points  to  a 
path  marked  out  with  every  implement,  means  and  call- 
ing, honest  and  dishonest,  honorable  and  vile,  useful 
and  hurtful,  by  which  men  ever  amassed  wealth,  and 
then  in  the  distance  to  stately  mansions  and  beautiful 
villas,  surrounded,  adorned  and  furnished  with  every 
convenience  and  luxury  for  the  flesh — assuring  all  who 
will  be  guided  by  him  in  this  way  that  he  will  bring 
them  to  that  end  where  they  shall  live  in  satisfaction  in 
18 


202  J.    A.    MCKENZIE. 

the  state  of  happiness,  in  the  country  of  affluence.  The 
name  of  this  guide  is  Love-of-the-world.  When  a  man 
gives  him  his  eye  and  ear  and  heart,  ho  puts  them  and 
the  present  world  toget"her,  as  if  they  were  never  to  be 
parted.  A  very  great  many  were  taken  with  this  guide. 
They  moment  the}'-  heard  and  hstened  to  him,  they 
would  look  the  way  he  pointed,  and  catch  some  glim- 
merinos  of  the  thino-s  he  tcdd  them  he  would  brinij 
them  to. 

And  he  had  a  glass  which  he  put  to  the  eye  of  all 
who  attended  to  him,  by  which  distant  earthly  things 
were  made  to  appear  very  great  and  nigh ;  so  that  it 
would  seem  the}'  were  but  a  little  way  off,  and  a  few 
steps  would  bring  one  to  them.  Through  it  were  seen 
gold  and  silver  and  farms  and  houses  and  stores  and 
ships  and  bank  stock,  with  all  money  producing  stocks, 
and  servants  and  purple  and  fine  liuen  and  sumptuous 
fare,  and  all  the  fine  things  to  be  found  in  the  land  of 
affluence.  It  had  this  quality  that  it  made  these  fine 
things  appear  very  great  and  near.  But  other  things, 
such  as  care,  fear,  sickness  and  death,  appear  very  far 
ofT;  so  that  it  would  be  a  long  while  if  ever  they  were 
fallen  in  with.  This  glass  serves  by  day  and  by  night, 
and  can  be  seen  throuoh  as  well  bv  nioht  on  one's  bed, 
as  at  da}-  about  one's  work.  It  was  made  from  a  broken 
reed  which  pierced  through  the  hand  of  him  who  leaned 
upon  it,  and  its  glasses  are  fancy,  desire  and  prejudice. 
It  is  called  Credit-ther-creature-rather-than-the-Creator. 

Many  accepted  of  this  guide,  and  gave  themselves  up 
to  and  followed  him  most  implicitly  and  ai'dently. 
Some  were  so  intent  and  earnest  in  following,  that  they 
almost  outran  him  ;    so  they  would  hardly  give  them- 


SERMON.  20*3 

selves  time  to  eat,  drink  or  sleep,  and  a  do}^  of  rest  was 
quite  out  of  question.  Yea,  some  who  said  that  "Remem- 
ber the  sabbath  da}^  to  keep  it  holy"  was  a  precept  of 
the  paramount  law,  would  yet  clip  off  large  pieces  of  it, 
and  not  seldom  take  the  whole  to  draft  a  house  or  ship 
or  machinery,  or  to  calculate  or  open  or  close  a  bargain, 
or  make  hay  or  get  in  grain ;  and  so  pull  out  on  the 
sabbath  the  ox  the}^  had  purposely  thrust  in  the  pit  the 
evening  before.  And  if  naught  was  out  that  could  dam- 
age by  the  weather,  it  w^as  a  relief  to  them  when  the 
sabbath  was  stormy.  The  stormier  the  day  the  bright- 
er it  was  to  them,  for  then  they  could  take  the  whole  to 
themselves,  to  plan  for  the  morrow  and  the  day  after, 
and  so  to  the  end,  and  smooth  it  all  over  with,  "  O,  it 
was  storm}',  and  it  is  lawful  to  do  good  on  the  sabbath." 
There  are  several  maxims  received  and  held  in  fact 
as  great  principles  and  rules  of  action  by  the  followers 
of  Love-of-the- world ;  to  wit:  "Use  your  wit,  and 
let  others  use  their  eyes  if  they  can."  "Look  out  for 
\^ourself,  and  leave  others  to  do  the  same."  "  Deal 
with  every  man  as  with  a  rogue,  and  you  will  be  sure 
not  to  be  rogued  3'ourself."  "  Turn  ovcr}^  man's  neces- 
sities to  3'our  own  account,  and  make  the  most  out  of 
them," — with  others  like  unto  these.  Self  was  alpha 
and  omega,  the  beginning  and  end,  with  them.  And  if 
self  when  quite  naked  appear  uncomel}-,  they  cover  it 
over  with  some  benevolent  desim.  But  self  is  sure  to 
show  his  foot  at  the  bottom,  and  may  as  easil}^  be  known 
by  it  as  the  bear  by  her  paw.  Covetous  pharisees  had 
their  trumpet-blowing  and  synagogues  and  almsdeeds, 
compassing  sea  and  land  to  make  one  prosel3'te,  even 
one  :  but  self  was  at  the  bottom. 


204  J .    A  .    MCKENZIE. 

But  to  go  on  with  the  man}^  who  gave  themselves  up 
to  be  led  by  Love-of-the- world.  Thousands  on  thou- 
sands toiled  and  trod  the  various  steps  and  ways 
he  directed;  hundreds  dropped  daily  and  disappeared, 
many  seemed  to  approach  within  a  step  of  a  golden 
height,  and  then  by  some  mishap  fall  quite  short  of  it, 
and  others  to  slide  and  roll  and  fall  quite  down  into 
gloomy  chasms,  called  bankruptcy — and  some  of  these 
were  so  stunned  as  to  be  stupid  for  a  while,  and  others 
were  never  themselves  again.  However,  many  others 
kept  on,  by  hook  or  crook,  by  fair  dealing  or  foul,  and 
so  from  height  to  height  and  from  tract  to  tract.  Let 
the  wind  blow  from  what  point  it  might  it  was  never 
a-head  to  them.  Sooner  or  later  it  brought  a  prize  to 
their  port,  or  grist  to  their  mill.  Some  of  these  seemed 
to  labor  hard,  and  others  of  them  slipped  on  as  if  the 
wind  had  taken  them  on  its  wings,  to  bear  them  pros- 
perously forward.  But  toiling  or  gliding,  they  intently 
followed  their  guide  and  pressed  toward  the  land  of 
affluence.  Some  of  these  just  reached  its  borders  and 
suddenly  ceased  to  be  seen,  others  entered  upon  it  and 
soon,  were  among  the  missing,  and  others  entering  it  be- 
came naturalized  in  it,  and  there  found  all  that  money 
could  buv. 

All  that  reached  this  place  sought  and  obtained,  as  a 
matter  of  course,  a  doraicil  and  mode  of  living  to  their 
liking.  For  here  every  thing  that  money  can  pur- 
chase is  to  be  had  for  the  money's  worth.  Some  few  of 
those  who  reach  the  land  of  affluence,  choose  mean  or 
desolate-looking  dwellings,  and  a  mode  of  living  corres- 
ponding therewith.  For  they  said,  to  have  gold  and 
handle  it  and  look  upon  it  and  keep  it,  as  a  man  keeps 


SERMON.  205 

his  heart's  blood,  was  happiness  to  them.  But  those 
were  looked  upon  as  nondescripts — neither  man,  wild 
beast,  or  devil,  but  a  compound  of  the  three,  and  they 
bore  the  name  of  miser.  And  although  they  were  held 
in  universal  abhorrence,  they  were  treated  with  great 
deference  by  times,  in  the  land  of  affluence  ;  as  well 
in  its  center,  as  on  its  borders.  For,  being  naturalized 
citizens  of  tliat  land,  the^v  are  occasionalh^  called  upon 
for  assistance  to  maintain  the  bounds  of  its  territory 
against  the  enroachments  of  the  land  of  poverty  ;  or  in 
some  province  or  other  to  increase  the  possessions  of 
affluence  ;  or  to  assist  a  citizen  who  has  been  taken  by 
surprise  or  necessit}^,  and  dragged  to  the  dividing  line 
between  affluence  and  poverty,  and  must  be  assisted  or 
be  carried  captive  into  that  dreary  land. 

And  this  the  misers  will  do,  if  the  god  they  worship 
can  be  served  and  advanced  thereby.  But  w4ien  they 
help,  it  is  in  such  a  wa}?-  that  for  aught  of  them  the  man 
or  company  is  usually  worse  off  after  such  help  than 
before,  and  some  never  get  over  it  for  life.  The  way  u 
miser  assists  is  this.  For  instance,  a  man  is  in  want 
of  money  for  any  business  he  may  have  in  hand  or  be 
in.  If  he  can  get  help  nowhere  else,  he  goes  to  a  miser 
and  tells  him  his  wants.  If  the  securities  the  man  offers 
be  satisfactory  he  agrees  to  help  him,  on  condition  the 
applicant  will  do  full  homage  to  the  miser's  god.  And 
this  is  done  by  the  man's  yielding  himself  and  all  that 
he  hath,  even  to  his  credit  and  good  name,  to  be  put 
into  the  arms  of  this  god  called  principal,  and  his  armg 
are  premium  and  interest,  and  let  him  squeeze  them  as 
tightly  as  the  miser  pleases — and  you  may  be  assured 
the  man  finds  no  favor  there.  The  more  pressing  tlie 
IS*- 


206  J.    A.    MCKENZIE. 

man's  necessities,  the  more  forcibly  will  the  miser  work 
this  machine,  and  squeeze  the  man  till  he  gets  from  him 
all  he  hath,  even  to  his  credit,  good  name,  and  some- 
times his  life. 

It  is  thought  that  almost  all  the  naturalized  citizens 
of  affluence  hath  more  or  less  of  the  miser  blood  in 
them,  Avhile  most  of  those  who  are  born  and  brought  up 
in  that  land  hath  more  or  less  of  the  prodigal  blood  ;  so 
they  are  often  seen  running  faster  through  the  land  of 
affluence  than  their  progenitors  ran  into  it.  Yea,  many 
of  this  prodigal  generation  have  run  clear  over  the  Hnes 
down  into  the  land  of  poverty,  where  at  last  they  have 
gone  ver}^  unwilhngiy  and  dwelt  most  uncomfortably. 
For  it  is  a  land  so  barren  that  at  best  a  man  can  live 
but  from  hand  to  mouth ;  and  on  rockier  and  more  ster- 
ile parts  of  it,  it  is  with  much  ado  that  soul,  body,  food, 
raiment  and  shelter,  are  to  be  held  together,  and  on 
some  bleak  spots  all  these  have  to  part  company. 

The  most  who  settle  in  the  land  of  affluence  pur- 
chase or  build  for  themselves  stateh'  or  beautiful  dwel- 
lings, and  finish  and  furnish  them  richl}^  and  live  in  a 
style  agreeable  thereto ;  so  that  all  that  money  can  buy 
they  make  their  own,  either  to  please  the  eye,  nose, 
mouth,  ear,  or  the  body  altogether,  and  with  many 
there  is  a  competition  to  excel — for  to  excel  in  these  is 
a  happiness  in  the  land  of  affluence. 

But  with  all  these  things,  and  others  quite  as  dazzling 
that  I  might  name,  to  be  found  and  which  abound  in 
this  land,  there  is  a  mighty  drawback.  It  is  this.  The 
whole  country  is  subject  to  earthquakes  ;  and  that  not 
once  in  a  while,  but  it  is  quaking  and  shaking  every 
hour  in  the  day,  in  one  part  or  the  other,  the    country 


SERMON.  207 

over.  It  is  such  a  quaking  that  it  shakes  the  soul  out 
of  the  body,  and  the  body  feet  foremost  out  of  the 
house.  Yea,  this  quake  reaches  so  deep  that  hell  from 
beneath  is  roused  up,  and  with  its  mouth  opened  with- 
out measure  waiteth  as  a  ravenous  sea  monster  to  catch 
all  that  drops.  These  earth([uakes  make  such  gaps 
and  chasms,  that  as  soon  as  the  soul  is  shook  out  of  the 
body  it  drops  in  a  moment  into  the  jaws  of  the  insatia- 
ble monster,  which  waiteth  to  consume  it  with  terrors. 
Some  of  the  citizens  have  time  barely  to  select  a  site 
for  a  dwelling,  and  others  only  to  build  and  furnish,  ere 
the  shake  comes  and  the  earth  opens  beneath  their  feet, 
and  soul  and  body  are  parted,  the  body  to  the  dust  and 
:he  soul  to  desolation.  Others  build,  finish  and  furnish, 
and  live  3-ears  together  to  their  liking,  and  the  ground 
seems  firm  under  their  feet.  But  the  shake  comes,  and 
drop  they  must;  some  from  tlieir  table,  some  from  their 
beds,  some  counting  their  gold,  and  some  while  bar- 
gaining to  add  more  to  their  store.  They  go  out  like  a 
candle,  with  a  pufF.  Others  stand  many  a  slight  quake, 
,by  reason  of  the  soqI  and  body  holding  stronger  to  each 
other  than  usual,  and  by  the  assistance  of  certain  men 
who  say  they  have  that  to  give  a  man,  woman  or  child, 
which  will  make  them  so  nitnble  that  they  can  jump 
the  gaps  the  quakes  make,  and  escape  being  swallowed 
up  for  years  together.  But  after  all  the  patching,  and 
mending,  and  bracing,  and  care,  and  painstaking,  the 
shakes  come  and  snap  soul,  body  and  possessions 
asunder,  and  away  they  roll  apart — the  soul  to  desola- 
tion, the  body  to  the  dust,  and  the  possessions,  to  the 
heirs,  to  be  parted  among  them,  who  often  are  glad  that 
the  old  man  or  woman  is  gone,  that  they  may  have  the 


208  J  .     A .    MCKENZIE. 

haiicllins^,  using,  and  spending  of  the  ol^l  folk's  hard 
gettings.  Notwithstanding  this  earthquake  is  so  ill  a 
thing,  and  so  very  common  in  that  country,  that  a  man 
can  hardly  go  out  of  his  door  but  he  hears  of  some  one 
or  other  of  his  near  kin  or  neighbors  as  having  just  been 
swallowed  up,  he  either  seeks  to  get  it  entirely  out  of 
his  mind,  or  thinks  it  will  be  a  long  time  if  ever  this 
mishap  comes  to  him.  And  so  thought  the  others  who 
have  o'one  down  before  him. 

There  is  also  another  ill  thing  in  this  land,  and  it  is 
this — let  the  sun  shine  ever  so  bright  and  cheerily,  there 
is  a  part  of  the  man,  w^ho  has  chosen  possessions  in  af- 
fluence for  his  portion,  that  is  like  a  room  shut  up,  door, 
window  and  crevice,  so  that  no  ray  enters  there,  but  is 
all  dark  and  drear.  It  is  his  mind.  To  fill  it  with 
light  and  joy,  recourse  is  had  to  artificial  lights,  such  as 
wine,  music,  cards,  fiction,  poetry,  philosophy,  specula- 
tion, conjecture,  and  books  diverting,  and  sometimes 
improving.  But  these  lights  in  such  a  mind  are  like 
candles  set  to  burn  in  foul  air,  dim  at  best  and  soon  out. 

The  third  ill  that  I  discovered  in  the  land  of  afflu- 
ence, is  this — let  any  one  in  it,  who  is  under  the  con- 
trol of  Love-of-the-world — as  every  one  is,  who  has 
chosen  his  portion  to  be  in  this  world — look  under  him, 
and  he  will  find  though  gold  is  as  a  rock  under  his  feet, 
there  is  nothing  under  that  to  support  him,  and  if"  he 
looks  above  him  there  is  nothing  upon  which  he  can 
seize  to  hold  him  up.  All  such  are  as  a  sliip  without 
anchors  and  all  hands  fast  asleep.  It  will  do  well 
enough  for,  a  calm  and  in  still  water  ;  but  a  little 
breeze  is  enough  to  set  them  toward  a  lee  shore,  and 
the  storm  is  sure  to  drive  them  on  the  reef  of  perdition, 


SERMON.  209 

where  the  billows  of  damnation  will  roll  and  break  over 
them  forever  and  ever. 

Mark  here.  1st.  Wealth,  much  or  little,  is  not  in  it- 
self sin.  It  is  in  fact  but  a  store  of  the  good  crea- 
tures of  God.  2d.  To  be  rich  is  no  evidence  of  repro- 
bation, for  Abraham  was  rich  in  gold  and  silver  and 
cattle  and  servants,  and  yet  was  the  friend  of  God. 
Joseph  of  Arimathea  was  a  rich  man,  and  yet  a  true 
disciple  of  Jesus,  for  when  the  apostles  fled,  and  a  dark 
cloud  hung  over  the  name  of  Jesus,  he  boldly  risked 
all,  acknowledged  his  interest  in  him,  and  friendship 
for  him,  and  begged  his  body  and  gave  it  an  honorable 
interment.  3d.  Neither  is  a  temperate  and  rational  use 
of  wealth  for  one's  comfort  and  convenience,  any  evi- 
dence that  such  an  one's  affections  are  unduly  set  there- 
an.  For  every  creature  of  God  is  good,  and  nothing 
to  be  refused,  if  it  be  received  wdth  thanksgiving.  4th. 
Nor  a  right  and  prudent  management  of  it.  For  the 
Savior  declares  if  one  is  imprudent  in  worldly  matters 
he  will  be  imprudent  in  heavenly  matters.  5th.  Nor 
the  being  and  continuing  with  diligence  in  any  honest 
business,  by  which  one  is  becoming  rich,  is  not  wrong  ; 
for  all  are  required  to  be  diligent  in  business — that  is, 
business  a  man  can  follow  and  yet  walk  wdth  God. 
"  Not  slothful  in  business  but  fervent  in  spirit  serving 
the  Lord." 

But  seeking  and  setting  the  heart  upon  and  trusting 
in  w^ealth  rather  than  God,  and  using  it  for  selfish  and 
sordid  earthly  ends,  are  great  and  damning  sins.  Ye 
cannot  serve  God  and  mammon.  If  any  man  love  the 
world  the  love  of  the  Father,  is  not  in  him.  But  they 
that  will  be  rich,  fall  into  temptation  and  a  snare,  and 


210  J.    A.    MCKENZIE. 

many  foolish  and  hateful  lusts  which  drown  men  in  de- 
struction and  perdition. 

Well,  as  I  was  telling  thee,  there  were  not  only  many 
to  be  guided,  but  many  who  offered  themselves  as 
guides.  The  guide  many  took,  next  to  Love-of-the- 
world,  was  a  near  kinsman  of  his.  Whether  they  were 
brothers,  or  father  and  son,  and  which  is  senior  and 
which  is  junior,  I  ma}"  not  tarry  now  to  tell.  But  I 
will  give  thee  his  true  and  expressive  name  which 
is  Desire  Designing-to-be-up-in-the-world.  He  was 
sometimes  called  ambition,  sometimes  enterprise,  and 
sometimes  patriotism ;  but  worldly  was  inseparable 
from  him.  It  was  his  patronymic,  and  it  was  impossi- 
ble to  rid  him  of  it. 

As  I  was  sa3'ing.  Desire  Designing-to-be-up-in-the- 
world  "  calhng  the  attention  of  the  crowd,  told  them 
that  it  was  verj'-  true  his  kinsman,  Love-of-the-world, 
would  guide  those  that  would  follow  him  into  a  rich 
land  and  also  of  delights  ;  yet  as  it  was  rather  a  flatish 
country,  and  the  air  somewhat  heavy,  it  made  the  citi- 
zens rather  sluggish  in  feeling,  and  they  were  after  a 
while  subject  to  a  disease  called  "  ennui,"  that  affects 
one  in  such  a  way,  that  he  or  she  is  at  a  loss  wliat  to 
do  with  themselves,  their  time,  means,  or  monev.  They 
relish  nothing  and  feel  tired  of  every  thing.  And  as 
the  state  of  happiness  includes  the  land  of  affluence,  so 
doth  it  the  mountains  of  the  honors  of  the  world,  and 
there  are  heights  on  these  mountains  which  one  may 
reach  that  commands,  both  in  seeing  and  using,  as  much 
as  one  wills  of  the  land  of  affluence  ;  and  even  the  low- 
est step  of  these  mountains  hath  such  an  air  about  it, 
that  it  makes  the  man  who  2:ains  it  feel  all   above    he 


SERMOX.  211 

ever  wns  before,  and  altogether  another  man.  And  so 
from  height  to  height  to  the  very  summit,  where  there  is 
perpetual  radiance,  and  the  man  who  reaches  that  will 
exultingly  exclaim,  "  I  am  monarch  of  all  I  survey;  my 
right  there  is  none  can  dispute." 

And  moreover  this  guide  assured  all  who  gave  any 
ear  to  him,  he  could  and  would  supply  tliem  with 
means  to  reach  any  height  the}^  might  choose  ;  and  as 
he  sjjake  he  pointed  to  a  mountain  that  is  gradual  and 
slow  at  fii'st,  and  then  quicker  and  sharper,until  piercing" 
the  region  of  clouds  and  storms  it  appeared  to  tower  to 
a  heioht  that  one  would  think  storm  never  could  reach. 
But  that  was  not  the  case  by  a  great  deal.  But  as  I 
was  saying,  as  Desire  Designing-to-be-up-in-the-world 
spake  and  pointed,  man}^  looked  and  were  taken  with 
it,  more  than  they  were  willing  should  be  known. 
Howbeit,  they  went  on  heartily  after  their  guide,  and 
so  were  soon  at  the  foot,  and  got  as  they  thought  a  clear 
view  of  the  mountain.  The  first  ascent  was  shght,  and 
presented  but  a  slight  survey  and  lifted  a  person  but 
little  to  view,  yet  the  air  is  rare  to  what  it  is  in  the  val- 
ley, so  that  a  man  feels  expanded  and  still  expanding. 
On  this  little  ascent,  there  were  in  the  sides  of  the 
mountain  small  recesses — .in  some  of  which  was  a  me- 
tallic star  and  a  policeman's  or  a  constable's  staff,  in 
another  a  bunch  of  keys  and  warden  or  jailor  engi'aved 
on  its  front,  in  others  a  scribe's  desk  and  implements, 
with  a  sign  at  the  entrance  "  Clerk's  Office."  On  the 
side  of  the  mountain  that  looked  to  the  east,  I  saw  some 
recesses  that  have  somewhat  the  aspect  of  the  religions 
of  old,  but  not  so  decided  and  grave.  On  some  of  these 
was  written  "  class  leader,"   and    others  "  stewai'd," 


212  J.     A.    MCKENZIE. 

"  trustee,"  "  vestryman,"  "  committee,"  "  church-war- 
den," and  on  some  peculiar  ones  "  deacon  ;"  and  on 
other  sides  of  the  mountain  there  are  other  recesses  with 
"justice  of  the  peace,"  "  pubHc  notary,"  "  corporal " 
"  sergeant,"  and  any  other  title,  whether  literary,  civil, 
ecclesiastical  or  military,  by  which  one  is  lifted  a  little 
above  his  fellows.  The  next  ascent  makes  men  more 
conspicuous  and  feel  more  expanded  and  tall.  Here 
was  the  student  receiving  his  degree,  the  young  lawyer 
just  admitted  to  the  bar,  the  candidate  for  holy  orders 
having  them  conferred,  judges  of  subordinate  courts, 
and  mayors  and  aldermen  and  common  councilmen  and 
sheriffs  and  captains,  both  marine  and  militar3\  Here 
were  places  for  their  temporary  repose,  preparatory  for 
their  farther  ascent. 

On  the  next  ascent,  were  forums  and  rostrums  and 
pulpits  and  seats  for  chief  judges,  the  chairs  of  profes- 
sors and  principals  of  high  places  of  learning,  and  the 
seats  of  bishops,  and  settees  for  doctors  of  divinity  and 
for  famous  legal  counsellors  and  pleaders  and  majors 
and  colonels  and  commodores  and  others.  Still  i^irther 
up,  were  chairs  of  state  and  coronets  of  peers,  and  mi- 
tres and  crosiers  and  thrones  of  archbishops  and  uni- 
forms and  commissions  of  generals,  ambassadors  and 
other  high  offices  ;  and  here  was  such  a  gathering  of 
the  things  that  are  esteemed  the  glory  of  the  world, 
that  it  is  enough  to  dazzle  the  eyes;  so  thou  canst  see 
nothing  but  an  indefinable  glittering,  that  is,  if  the  eye 
looks  much  at  these  thinsfs. 

And  without  stopping  to  describe  any  more  heights, 
I  will  say  on  the  uppermost  of  all,  and  on  the  summit, 
are  the  thrones  and  crowns  and  sceptres  and  other  ap- 


SERMON.  213 

pendages  of  kingdoms  and  empires,  and  above  these 
the  pi-esideiitial  chair  oTa  great  and  legally  free  repub- 
lic.    This  is  a  height  to  \vliich  man}-  eyes   are  turned, 
and  hcciits  bent  to  reach,   under  the  guidance  ol'  De- 
sire   Desigaing-to-rise-in-ihe-world.       This     guide    in- 
formed all  who  listened  to  him  and  engoged  ]iis  services 
that  he  had  means  by  which  he  could  help  his  i(:)llow- 
ers  up  the  monntnin,  which  means  are  very  effeclive  to 
raise  a  man  up  in  the  world,    and  that  these  means 
were  at   the    service   of  every   one   of  his  followers. 
Among  these  means  was  deceit,  which  looked  and  said 
one  thing  and  felt  and  meant  another,   and  had  a  face 
shaped  .according   to    the   company  it  was  in,   and  so 
helped   ihe  man  up  as  the  crooking  and  twisting  and 
twining  ofa  serpent  on  a.  rock.  Another  grand  means  was 
the  breaking  to  pieces  with  scandal  the  good  name,  and 
sneering  at  il)e  abiliiies  of  another,   and  so  mounting  on 
them,     ir  it  was  needful  and  apparently  the  most  expe- 
ditious lo  lift  ihem  up,  they  were  at  liberty  to  breakup 
old  and  heartv  friendships  and  covenants  and  promises, 
and  form  new  and  heartless  and  specious  ones — at  lib- 
erty to  sav  what  the  many  or  powerful  may  say,  and 
say  as  thev   say — liberly  lo-da\'",  bondage  to-morrow, 
peace  to-dav  war  to-morrow,    anti-slavery  or  slavery 
now  and  ibr  ever — aught  that  bids  fair  to  give    them  a 
lift,  they  ate  at  liberty  lo  use. 

Yea,  crocodile  ieuvs  and  sighs,  over  the  distresses  of 
the  poor  the  homeless  or  the  foreigner,  are  all  at  their 
service  lo  float  and  waft  them  to  a  height  they  may  be 
seeking  to  reach,  and  there  leave  all  these  tears  and 
sighs  to  be  used  by  others  who  may  come  after  them, 
to  help  them  in  the  same  way.  And  when  editors  put 
19 


214  J.     A.     MCKEXZIE. 

these  tears  and  sighs  and  plaints  in  their  papers,  and 
send  them  over  the  countr}^,  it  really  looks  as  if  some 
of  that  class  were  going  up  with  a  flood,  and  that  they 
have  nothing  to  do  but  to  work  their  pen  in  their  sanc- 
tum and  float  right  up  m  a  flood  of  such  tears,  wafted 
b}^  the  breeze  of  such  sighs.  The  platform  of  parties  reli- 
gious or  political,  received  or  refused,  letters,  essaj's  and 
sermons,  tracts,  pamphlets  or  books,  may  and  are  all 
emploved  and  much  used  by  many  who  are  laboring 
to  mount  these  heights  and  to  get  up  in  the  world. 
Yea,  some  may  come  out  against  the  whole  affair,  and 
appear  to  be  laboring  to  bring  down  every  mountain 
and  exalt  every  valley  and  bow  down  themselves. 
They  are  at  liberty  to  work  in  this  way  ;  and  Desire 
Designing-to-rise-in-the-world  will  whisper  most  lov- 
ingly in  their  ears  that  this  is  one  of  the  best  ways  to 
take  them  up  as  high  on  his  mountains  as  they  are  wish- 
ing to  go — and  the  wish  of  those  usually  goes  to  the 
top. 

Another  means  to  help  travelers  up  these  mountains 
is  puffing.  It  is  a  very  gaseous  something  that  comes 
out  of  the  mouth  of  interested  talkers,  private  and  pub- 
lic, and  in  this  way  is  put  into  the  ears  and  notions  of 
those  who  listen.  But  the  most  effective  gas  of  this 
kind  is  that  manufactured  by  the  black  mail  editors  and 
put  into  papers  and  sent  over  the  country'".  This  gas 
will  take  a  man  up  so  high  that  he  has  apparently  to 
descend  a  great  deal  to  settle  in  the  place  he  is  climb- 
ing to  reach.  And  just  up  in  the  region  of  storms  there 
are  cannon  to  fire  powder  and  great  bells  to  ring  for 
noise,  and  editors  and  orators  and  presses  for  puff-mak- 
ing and  dust-blowing,   and    chaplains  for  praying  and 


SERMOX.  215 

preaching,  and  money  to  send  hither  and  thither  down 
all  sides  of  the  mountain,  and  to  scatter  somewhat  on 
the  lowlands  of  poverty,  to  make  the  masses  to  shout; 
and  when  all  these  get  working  together,  making  a 
mixed,  mighty  shout,  it  takes  a  man  up  as  a  balloon 
into  the  clouds,  and  carries  him  up  so  high  that  a  great 
part  of  the  world  think  he  is  the  man  destined  to  gov- 
ern the  world,  and  the  only  man  fit  tor  it.  Though  a 
little  before,  he  either  was  not  seen  or  seen  only  as  he 
was  led  by  the  nose  by  others,  being  judged  not  capa- 
ble of  going  without  such  leading. 

There  are  some  who  go  up  to  the  very  top  of  these 
mountains  in  a  short  time,  as  a  man  going  up  a  ladder. 
These  wMlk  upon  the  heaps  of  the  bodies  of  men  they 
have  killed,  and  those  who  have  a  heap  of  fifty  thous- 
and or  more  are  sure  to  get  near  the  top  soon;  and  to 
have  a  million  or  so  of  such  carcasses  is  sure  to  get  him 
who  hath  them  there  at  once.  For  all  from  the  bottom 
to  the  top  of  this  mountain  will  take  such  an  one  on 
their  shoulders  wdth  a  shout,  and  all  sorts  of  music  and 
cannon-firing  and  bell-ringing  and  trumpet-blowing,  and 
in  a  triumph  cany  him  and  put  him  on  the  top,  and 
tliere  put  on  him  all  rich  ornaments  and  titles,  and  in 
his  hand  a  wand  of  great  power. 

There  were  also  a  ladder  or  two  more  b}^  which  men 
could  get  up  when  they  liked,  without  precise^  appear- 
iuo;  there.  The  one  ladder  was  of  sold  and  silver,  the 
foot  of  which  was  usually  in  the  lot  of  some  rich  bank- 
er, and  the  top  thereof  reached  up  and  stayed  the 
thrones  and  presidential  chairs  on  the  summit  of  the 
mountain.  The  other  was  of  cratt  and  tact,  and  belonged 
to  the  family  of  the  INlachiavelians.     When  the  owners 


216  J.    A.    MCKENZIE. 

of  these  ladders  choose,  the}'^  can  go  to  the  top  and  stand 
behind  the  thrones  and  chairs  and  make  those  who  sit 
in  them  say  and  do  just  as  they  direct ;  and  if  they  re- 
fuse they  loosen  or  pull  out  some  of  the  legs  of  the  throne 
or  chair,  and  then  start  off  their  ladders  and  give  them 
such  a  twitch  as  to  throw  the  king,  emperor  or  presi- 
dent quite  out  of  his  seat,  and  some  entirely  from  the  top 
to  the  bottom  of  the  mountain,  stripped  of  crown,  scep- 
ter and  ornament,  and  even  of  bread,  bed  and  shelter, 
and  others  torn  all  to  pieces  and  left  to  rot  above  _gi-ound. 
And  when  the  chairs  are  too  strong  for  them  to  do 
this  they  can  give  them  such  twists  and  jerks  that  a 
man  is  at  his  wit's  end  to  sit  at  all,  without  talking  ot 
comfort  in  a  chair  they  thus  serve. 

There  are  shorter  ladders  of  the  same  description. 
Sometimes  a  church  officer  or  member,  or  member  of 
the  society,  may  own  one  or  two  of  the  same  sort,  and 
climb  up  by  these  behind  a  minister  or  a  church,  and 
serve  them  as  a  merry-andrew  his  puppets.  They 
rise  and  fall,  bend  and  boAv,  jump  and  dance  and  speak, 
as  the  ladder  owner  pulls  the  strings  or  moves  them  to 
perform  and  saj^  Yea,  I  have  seen  whole  bodies  of 
priests  and  bishops,  pastors  and  churches,  bend  down, 
lick  the  dust,  and  unsay  and  denounce  the  truths  they 
had  before  asserted  and  defended,  and  put  the  true 
lio-ht  under  a  bushel,  and  hanof  out  a  false  lioht,  like 
wretches  who  decoy  tlie  mariner  for  plunder.  Though 
it  was  confounding  and  inexplicable  at  first,  it  was  af- 
terward found  that  more  or  less  of  the  ladder  owners 
and  users  had  got  behind  the  whole,  and  worked  round 
them  with  cunning  hands,  and  made  the  heavy  hand  of 
gold  lay  weightily  on  their  heads. 


S  E  R  M  O  X  .  217 

But  this  region  also  is  subject  to  the  earthquake,  and 
not  a  day  passes  but  the  earth  shakes,  and  some  one  or 
more  are  seen  rolHng  down  the  mountain  and  the  grave 
catches  their  bodies,  and  hell  swallows  their  souls.  I 
have  been  told  that,  as  much  as  a  man  on  these  heights 
swells  in  self-importance,  and  as  great  and  happ}'  as  he 
may  appear  to  others,  no  one  yet  has  found  it  what  he 
expected.  This  mountain  has  a  quality  peculiar — for 
the  higher  a  man  gets  on  it,  the  greater  he  appears  to 
those  at  the  foot  of  it ;  and  the  more  fearful  he  becomes 
of  falling,  so  that  he  feels  noway  safe,  only  as  he  is 
holden  up  by  the  voices  and  hands  and  swords  and 
guns  of  the  hundreds  and  thousands,  after  all  the  shake 
comes  and  throws  them  all  rolling  down — their  bodies 
to  the  dust  and  their  souls  to  hell. — Isa.  14 :  4 — 15. 

Mark  here.  Office,  rank  and  honor,  as  scholar,  ec- 
clesiastic, or  magistrate,  are  not  in  themselves  wrong, 
but  if  they  are  according  to  the  word  of  God,  the}"^  ai"e 
right,  and  make  for  the  well  being  of  man  in  church 
and  state. — Rom.  13.  But  for  any  to  seek,  either  for 
self-aggrandizement,  or  to  lord  it  over  theu'  fellows,  it 
as  much  puts  a  man  out  of  righteousness  and  salvation, 
as  extortion,  robbery,  adulter}^  or  murder. — John  5  :  44; 
12:  43. 

I  would  here  remark  that  all  who  put  themselves  un- 
der the  conduct  of  Desire  Designing-to-rise-in-the-world, 
are  sure  to  have  in  company  one  Selt-seeking ;  and  a 
marvellous  way  he  has  of  making  men  take  his  com- 
pany most  cheerfully.  So  taking  is  he,  that  the  best 
men  on  earth  have  greatlv  to  deny  themselves  to  keep 
clear  of  him  at  an}'-  time.  I  have  been  told  that  once 
tlie  apostles  of  Jesus  were  so  taken  with  the  comj^any 
19* 


218  J.    A.    MCKENZIE. 

of  Self-seeking,  that  he  set  them  all  by  the  ears  In  a 
strife  about  who  should  be  greatest ;  and  the  Son  of 
God  had  more  trouble  in  making  them  and  Self-seeking 
part  company,  than  to  part  a  poor  demoniac  and  a  le- 
gion of  devils.  For  though  Christ  sternly  rebuked  him, 
and  with  authority  told  them  that  they  and  Self-seeking 
must  part  companj^,  or  they  should  in  nowise  enter  his 
kingdom,  yet  did  he  keep  long  on  the  tag,  and  every 
now  and  then  the  apostles  would  reach  out  behind  and 
take  him  most  kindly  by  the  hand,  as  if  they  were  loth, 
very  loth  to  leave  him.  And  strange  it  is,  that  man- 
kind are  so  taken  with  Self-seeking  ;  for  look  liim  full 
in  the  face,  as  thou  meetest  him  in  the  company  of 
another,  and  it  is  most  shocking — so  uncomel}^  is  he 
thus  seen  to  be.  He  was  born  with  his  eyes  so  crossed, 
that  look  which  way  he  would,  both  eyes  were  sure  to 
be  looking  at  his  own  nose. 

There  is  also  another  guide  who  offers  his  service  to 
all  who  will  accept ;  and  most  solicitous  is  he  to  engage 
followers.  No  fop  is  showyer,  perter,  or  ga3'er,  or  that 
can  more  readily  suit  himself  to  all  occasions,  than  he. 
His  countenance  is  often  like  the  harvest  moon  at  its 
full,  especially  when  it  is  a  little  smoky.  His  name  is 
Sensual-delights.  His  father's  name  is  Flesh,  and  his 
mother  that  bore,  nursed  and  trained  him,  has  always 
been  rightly  named  Evil-heart.  He  dislikes  to  be  called 
by  his  whole  name,  and  labors  to  keep  all  in  ignorance 
of  his  parentage,  or  denies  it  altogether,  and  tries  hard 
to  pass  himself  off  as  the  son  of  Health  and  Innocence, 
and  as  a  fit  director  of  youth,  and  of  all  who  have  health, 
strength  or  wealth  enough  to  follow  him. 

He  says  to  all  who  will  give  him  an  ear  that  "  the 


SERMON.  219 

first  step  the}^  may  take  in  the  way  he  guides  will  bring 
them  into  the  state  of  happiness.  And  the  longer  and 
farther  they  follow  him,  the  more  they  will  advance  in 
happiness,  and  that  the  land  of  affluence  and  the  moun- 
tains of  the  honors  of  the  world  are  of  no  worth,  with- 
out hiin  and  his  ways — that  Tiberius  was  content  to 
trust  all  the  power  of  the  empire  in  the  hands  of  the 
treacherous  Sejanus,  that  he  might  without  interruption 
walk  and  run  in  his  way  in  Capreas ;  and  Nero  and 
Vitellius  were  willing  to  compromise  and  give  up  the 
empire,  if  they  might  but  retain  him  as  their  conductor, 
and  walk  in  his  ways  ;  and  others  esteem  kingdoms  and 
empires,  and  the  high  places  on  the  mountains  of  the 
honors  of  tlie  w^orld,  and  large  and  rich  possessions  in 
the  land  of  affluence,  only  as  the}''  give  them  large  means 
and  liberty  to  follow  him  in  all  his  ways.  The  fair  and 
the  foul,  says  he,  the  good  and  the  bad,  the  saint  and 
the  sinner,  the  wise,  the  mighty,  and  the  noble,  on 
earth,  deUght  to  tread  my  ways,  more  or  less.  Some 
for  an  excursion  to  relieve  and  refresh  them,  and  others 
as  a  pursuit  for  life. 

There  was  no  way  like  this.  It  is  fitted  and  furnished 
with  every  thing  that  pleases  the  eye  and  ear,  and  every 
sense  of  the  flesh  of  man,  woman  and  child.  There 
are  here  all  sorts  of  toj^s  and  confectionaries,  plays  and 
sports,  for  children;  showy  fashionable  dresses,  with 
music,  dancing  and  rides  and  routes,  for  youths  ;  and 
eating,  drinking,  feasting  and  carousing,  with  lechery — 
all  that  young,  mature,  or  even  the  old,  may  wish. 
Here  are  dancing  schools,  singing  schools,  riding,  box- 
ing, sparring  and  fencing  schools,  bowling  alhes,  billiard 
rooms,  watering  places,  operas,  theaters,  and  the  vari- 


220  J.    A.    MCKEXZIE. 

ous  establisTiments  of  her  that  sitteth  at  the  door  of  her 
house,  in  the  high  places  or  bye  places  of  the  city,  to 
call  passengers  who  go  right  on  their  way,  saying, 
"  whoso  is  simple  let  him  turn  in  hither.  Stolen  waters 
arc  sweet  and  bread  eaten  in  secret  is  pleasant."  And 
also  the  paths  of  her  who  abideth  not  in  her  house,  but 
is  now  in  the  streets,  and  lieth  in  wait  at  every  corner  ; 
who  catcheth  and  kisseth  the  3'oung  man,  and  by  fair 
speech  and  enticing  lips  forceth  him,  and  he  goeth 
straightway  after  her  as  an  ox  to  the  "slaughter  and  as 
the  fool  to  the  correction  of  the  stocks. — Prov.  7:11,  22. 
Here  also  are  drinking  places,  from  the  saloon  like 
"  The  Pavilion  of  Pictures  of  Haroun  Alraschid,"  to 
the  humble  and  dirty  booth  ot  the  seller  of  adulterated 
fire-waters. 

I  had  almost  forgot  to  say  that  the  way  of  the  seducer 
is  here — who  appears  the  fairest  and  best  among  men. 
None  seemingly  more  fond  and  faithful,  and  promise 
more  frank  and  solemn,  till  he  has  his  lust  of  a  maid  ; 
when  he  leaves  her  to  take  shame  to  herself,  and  laughs 
over  it,  as  one  of  the  delights  of  the  flesh.  Many,  very 
many  are  the  followers  of  Sensual-delights.  They  will 
be  at  any  pains  and  costs — yea,  and  put  health,  w^ealth, 
honor,  body,  life,  soul,  and  heaven,  in  the  bargain,  but 
what  they  will  follow  him  and  go  in  his  ways.  Some, 
after  the}^  follow  him  but  a  little,  look  for  days  together 
haggard  as  a  murderer  haunted  by  the  ghost  of  his  vic- 
tim ;  but  the  next  dance  or  rout  is  enough  to  rally  them 
again,  and  then  at  it  again  till  they  can  rally  no  more. 
Some  are  seen  entering  at  the  doors  of  the  first  class 
saloons,  possessed  of  health,  wealth  and  honor,  and 
after  a  while  coming  out  of  the  back  door  of  a  low  fire- 


SERMON.  221 

water  shanty,  with  a  thrust  and  a  kick — all  ragged  and 
bloated  and  crazed,  so  that  they  mistake  a  gutter  for 
their  home,  and  the  mud  for  their  bed. 

And  also,  under  the  veil  of  the  evening,  or  the  cover 
of  night,  the  young  and  lively,  the  demure  and  well 
dressed,  the  vigorous  and  even  the  old,  are  seen  going 
into  tlie  house  of  her  who  layeth  in  wait  at  the  corners 
of  the  streets,  and  of  her  who  sitteth  at  the  door  of  her 
house  calling  to  passengers  who  go  on  their  ways,  and 
tarrying  there,  some  longer  and  some  shorter,  come  out 
— if  they  come  out  at  all — without  honor,  health  or 
wealth ;  some  shrivelled  and  disjointed,  and  others  bloated 
and  rotting  alive.  I  soy,  if  they  come  out  at  all ;  for 
there  are  trap  doors  in  these  houses,  that  slij)  under  a 
man  and  let  him  down  at  once  into  a  pit,  out  of  which 
he  can  never  climb. — Prov.  5  :  4,  5;  7  :  26,  27.  In  all 
these  houses  there  is  an  assasin,  laying  in  wait  to  kill 
victims  ;  not  at  once  with  violence,  but  with  a  poisoned 
dart,  wounding  so  gently  that  naught  is  felt  but  delight, 
and  the  subject  knows  not  that  he  is  wounded  till  the 
poison  enters  his  blood,  la3'S  hold  upon  his  nerve,  rots 
his  flesh,  with  his  bones,  consumes  his  marrow,  destroys 
his  sight,  and  at  last  takes  his  life.  I  have  heard  say, 
by  those  who  had  been  thus  wounded,  and  were  sink- 
ing under  their  wounds,  that  it  was  equal  to  a  hundred 
deaths.  This  murderous  spearman  was  born  of  her 
whose  lips  drop  as  the  honey  comb  and  whose  mouth, 
is  smoother  than  oil. — Prov.  5  :  3,  4.  And  the  men 
who  are  taken  with  her  moveable  wa}^  stand  in  dread 
of  him.  They  have  done  their  best  to  rid  the  house  of 
him,  and  hundreds  of  dirty  quack  doctors  have  publish- 
ed it  abroad  with  the  greatest  bombast,   that  either  of 


222  J  .     A  .    M  C  K  E  X  Z I  E  . 

them  is  more  than  a  match  for  him  ;  j^et  there  he  is, 
wounding  indifferently  and  fatally  all  that  resort  thither 
to  drink  stolen  waters  and  eat  the  bread  of  that  house. 
And  there  he  will  stay,  while  the  house  of  her  whose 
house  is  the  way  to  hel],  going  down  to  the  cbambers 
of  death,  remaineth  standing. 

This  is  not  the  only  path  in  the  ways  of  Sensual-de- 
lights that  hath  an  assasin  ambushed  in  its  attractions, 
and  hobgoblins  gliding  in  and  out  upon  it.  There 
are  such  on  a  path  that  many,  even  church  members, 
walk  witliout  any  solid  censure  from  either  pastor  or 
church  ;  though  it  is  directly  against  the  laws  of  the 
King  of  kings  to  be  found  walking  that  path,  as  well 
as  that  way.— Rom.  12  :  1,  2  ;  1  Tim.  2  :  9  ;  1  Pet.  3  :  3. 
All  that  go  into  this  path  appear  bereft  of  theii-  reason, 
and  yet  are  wonderfully  pleased  with  it.  They  will 
dress  themselves  in  such  bits  and  strings  and  streamers, 
and  of  such  shapes  and  colors,  and  put  them  on  after 
such  a  sort,  and  go  in  them  with  such  an  air,  that  if  any 
but  themselves  had  done  so,  they  would  cry  out  at 
once  "  a  maniac  or  a  fool,  sure."  The  assasin  that 
dogs  this  path  is  of  the  family  of  the  fashions  ;  and  of 
them,  only  the  one  called  the  newest  does  much 
business. 

He  will  lay  concealed  by  the  way,  under  a  gi-eat 
heap  of  very  showy  or  whimsical  nothings,  and  when 
leaders  on  vanity  path  come  along,  he  catches  them  by 
their  fancy,  and  thrusts  their  feet  into  the  thinnest, 
lightest  or  tightest,  and  most  uncomfortable  hose,  boot 
or  shoe  ;  and  then  puts  them  on  a  rack,  and  draws  with 
canvas  and  cord  their  chest  and  waist  into  the  smallest 
possible  compass  and  yet  let  them  breathe  at  all.    And 


SERMON.  223 

then  he  shrouds  them  in  raiment  the  strangest,  and  put- 
tino;  the  most  grotesque  cap,  hat  or  bonnet,  upon  their 
heads,  and  so  let  them  run.  And  all  that  follow  these 
leaders  will  run  into  the  same,  as  rats  into  a  ratcatcher's 
trap  ;  and  so  the}^  will  run,  until  they  can  run  no  more. 
The  ghosts  upon  this  way  are  short-breath,  ache-pain, 
chill-cough,  consumption,  no-alms  or  short-alms  and 
that  grudgingly  given,  dissatisfiiction,  pale-face,  wind- 
ing-sheet, coffin,  a  hole  in  the  dirt,  corruption  and  worms 
overspreading  the  face  and  consuming  the  body  of  the 
vain. 

But  it  would  detain  thee  and  me  too  long,  for  me  to 
tell  thee  of  the  man}^  other  paths  to  be  found  in  the 
ways  of  Sensual-delights.  But  of  this  be  assured,  the 
whole  tract  is  subject  to  the  same  quakes  as  the  land 
of  affluence  and  the  mountains  of  the  honors  of  the 
world,  and  they  come  as  suddenly  and  as  fatally. 
They  appear,  as  a  general  thing,  more  sudden  and 
sooner  on  this  than  on  the  other  regions.  Many  have 
been  cut  short  in  a  o-lass  or  a  sonc^  or  a  dance  or  a  drive 
or  a  spree.  The  earth  shakes  and  opens  in  a  moment 
beneath  them,  and  down  they  go  ;  some  just  in  the  act 
of  shakino;  their  tons^ue  in  the  sons',  or  their  foot  in  the 
dance,  or  their  body  in  lechery.  Earth  receives  their 
mortal,  and  the  terrors  of  desolation  their  immortal ; 
and  this  is  being  done  every  day,  3^ea  every  hour  in  the 
day  and  in  the  night. 

Mark  here.  Religion  is  not  desimed  to  lessen  our 
pleasures,  but  to  keep  us  back  from  the  false  and  fatal 
and  lead  to  the  true  and  healthful.  The  possession  of 
natural  appetites  and  passions,  and  to  be  sensible  of 
such  possession,  is  not  wrong.     He  w^io  made  us,  made 


224  J.    A.    MCKENZIE. 

US  with  tliem,  and  each  is  needllil  and  appropriate  to 
the  ends  for  which  God  iavesled  human  miture  with 
them.  Tljcir  abase  yiid  not  their  u.se  is  wroijg.  For 
the  iirnce  of  God  lh;it  btlnmlh  s;il\alioii  lj;iili  appeared 
to  all  men,  teaching  u^^,  lliat  deuvliig  ungodliness,  and 
world Iv  ln-i<,  we  slioiild  live  sol)etlv,  lighieoLislv  and 
godiv  ill  Uu<  prpr^eut  ^^u(  Id. — Ti.  2  :  11,  12.  •  But  if 
thou  u^c-L  iijy  >oiil  and  body  oiiiei wise,  be  assured  the 
end  oL"  iiie.-t^  lliings  is  deaili — uol  ending  in  death,  but 
the  cud  dioy  will  brmg  lljce  loo  ia  death,  and  which  is 
the  second  deaih. — I?ev.  21 :  S  ;  Eph.  5:  6. 

Some  of  ihcse  ihinos  bcin'v  sppo  ond  others  heard 
of,  in  respect  to  the  e.Nperieuce  of  the  followers  of  Love- 
of-the-world- and  Desire  Desigoing-lo-be-np-in-the-world 
and  of  Sensual-delights,  a  great  alarm  spread,  and  many- 
were  ready  to  cry  out,  and  not  a  few  did  cry  out, 
"  what  must  I  do  to  be  saved?"  when  atiother  jjuide 
appears  and  ofliers  his  serxics,  to  coijduct  to  the  state 
of  true  happiness.  His  name  is  Save-all,  the  son  of 
Backsliding,  by  his  consort  Disllke-of-the-trulh.  He 
was  boi  11  in  tlic  land  ot"  wandering,  and  keeps  his 
house  ihere  lo  this  day.  He  was  at  first  put  under  the 
instructions  of  a  master  Spcak-fair-and-mean-(;dse,  as- 
sisted by  a  master  Turn-you-mast  or-find-wo-at-the-be- 
ginning-and-joj'-at-the-lasi.  Under  the  training  of  these 
proficients,  he  became  in  his  own  ej^es  wiser  than  the 
seven  who  could  give  a  good  reason,  and  lifted  himself 
and  spake  in  such  a  way  as  that  some  thonght  there 
was  no  gainsaying  what  he  might  say.  But  as  he  be- 
came older,  he  put  himselflo  learn  of  master  Uncertain- 
conjecturing,  assisted  by  master  A-ball-for-the-four-and 
staying-with-none.     The  lessons  of  these  teachers  he 


SERMON.  225 

declared  were  a  treasure,  and  they  formed  the  whole 
ch'cle  of  his  science.  This  genealogy  I  obtained  from 
the  records  of  the  family,  as  written  and  published  by 
themselves. 

Among  all  the  other  guides,  who  had  offered  to  serve 
the  multitude  as  conductors  to  happiness,  none  had  a 
fairer  look  nor  honester  tone  or  franker  expression  than 
Save-all.  He  told  all  fairly  that  the  state  of  true  hap- 
piness, that  should  last  them  forever,  was  not  to  be 
found  in  the  land  of  affluence,  nor  the  mountains  of  the 
honors  of  the  world,  nor  in  the  ways  of  Sensual-de- 
lights ;  but  it  is  only  to  be  found  in  a  world  that  lies 
beyond  this,  where  the  sun  never  goes  down,  nor  the 
moon  withdraws  itself,  but  where  the  Lord  is  the  ever- 
lasting light,  and  the  days  of  mourning  never  come. 
Moreover,  he  told  them  to  follow  Love-of-the-world,  or 
Desire  Designing-to-be-up-in-the-world,  or  Sensual-de- 
lights, is  wrong,  and  attended  with  trouble  inevitable, 
and  that  to  follow  the  opposite  of  these  was  right  and 
accompanied  with  pleasure ;  yet  in  the  end,  whether 
they  followed  Love-of-the-world,  or  Desire  Designicg- 
to-be-up-in-the-world,  or  Sensual-delights,  or  him,  or 
neither,  it  would  be  the  same — they  would  all  be  saved 
and  find  withput  care,  labor  or  travel  to  themselves, 
true  happiness  in  the  world  to  come. 

How  it  was  that  all  would  reach  the  same  end  by 
ways  so  diverse,  or  quite  as  good,  by  no  way  at  all,  was 
a  question  with  many.  At  one  time  he  told  them  who 
listened  to  him,  that  by  reason  of  the  Son  of  the  King 
of  heaven,  coming  into  this  world  and  treading  the  whole 
way  from  earth  to  heaven,  it  is  accounted  the  same  as 
if  every  one  in  the  world  had  done  the  same  ;  and 
20 


226  J.     A.MCKENZIE. 

therefore  the  whole  will  come  to  the  same  end,  though 
they  shght  and  take  not  a  step  in  the  way  that  leads  to 
that  end.  And  when  he  heard  many  say,  as  a  conse- 
quence, "let  us  eat,  drink  and  be  merry,  for  to-morrow 
we  die,"  and  the  morrow  after  shall  be  as  this  day  and 
more  abundant,  he  told  them  if  they  did  so  they  would 
suffer  the  consequences  as  they  went  along,  and  their 
conscience  would  cut  and  stab  them,  until  they  felt  the 
pains  of  hell  get  hold  upon  them.  "  Hell,"  said  some, 
"  what  is  that?"  "  O,"  sa3^s  he,  "  the  grave  ;  that  ends 
all  3'our  troubles  ;"  or  else  "  it  is  the  pangs  of  a  wound- 
ing conscience  tliis  side  of  the  grave." 

But  many  said  the  inconvenience  was  theirs  to  bear, 
and  conscience  was  known  to  be  like  a  piece  of  steel, 
the  oftener  it  is  heated  and  cooled,  by  those  w^ho  know 
how,  the  harder  and  brittler  it  becomes,  till  it  breaks  to 
pieces  and  crumbles  awa,y.  And  if  the  inconveniences 
accompanying  their  gratifications  became  too  painful, 
they  had  their  remedy  in  their  own  hands — chloroform, 
opium,  halter,  or  pool,  and  then  to  eternal  glory  and 
perfection  in  goodness,  without  any  labor  to  reach  it. 
Another  time,  he  told  them,  that  though  there  is  no 
world  of  woe  in  the  world  to  come,  and  the  prince  of 
the  country  of  true  happiness  had  only  come  to  show 
them  a  pattern  of  true  goodness,  and  assure  them  that 
whether  tliey  made  that  pattern  their  own  or  not,  in  time, 
death  would  take  them  directly  into  perfect  and  endless 
goodness.  Therefore  the  love  of  goodness  should  con- 
strain them  to  be  good. 

To  M-hich  many  replied,  by  actions  that  speak  louder 
than  men  can  talk,  that  as  time  is  short  and  uncertain, 
and  etcrnitv  loni?  and  sure,  and  thev  should  have  all 


S  E  R  M  O  X .  227 

eternity  for  goodness  without  the  inconveniences  they 
found  in  the  way  of  it  in  time,  and  as  in  eternit}-  they 
shall  be  good  without  cost,  labor  or  pains,  but  in  time 
to  be  good  one  must  be  at  great  cost  and  labor  and  in 
the  end  find  no  difference,  therefore  tlie}'  would  be  after 
the  lust  of  the  eye  and  the  lust  of  the  Hesh  and  the 
pride  of  life  and  a  merr}^  time.  And  when  these  can 
be  had  n(j  longer  then  comes  endless  duration  for  good- 
ness. Sailing  with  wind  and  tide  in  both  worlds,  was 
the  sailing  for  tliem.  For,  to  be  toiling  at  the  oar  day 
and  night,  to  bring  bod}^  and  mind  into  suljject  to  right, 
was  frivolous,  since  it  was  of  no  account  in  bringing  any 
to  port ;  and  being  in  time  it  would  not  avail  so  much 
in  the  world  to  come  as  it  costs  in  this  world  to  get  it, 
by  a  great  deal,  and  indeed  would  make  no  difference. 
And  if  he  told  them  that  if  thev  were  not  2;ood  in  time, 
they  could  not  go  so  far  at  first  in  the  land  of  true  hap- 
piness as  if  they  were,  the  repl}'  was,  it  is  all  the  same, 
wind  and  tide  here,  and  wind  and  tide  there — going 
with  both  in  both  worlds  is  the  sailing  for  us,  and  noth- 
iuQ-  to  fear. 

Judo;in2f  from  Save-all's  savino;s,  that  a  man  was  as 
well  off"  in  the  end  without  travelino:  or  eiiidino-  as  with 
ever  so  much  of  it,  one  would  think  no  man  Avould. 
trouble  himself  to  attend  him.  But  it  was  not  so.  He 
had  many  who  took  him  for  guide,  or  said  thev  did  ; 
but  not  so  man)'-  as  he  would  have  the  world  to  thi'ik. 
For  he  would  saj'-  the  whole  world  were  of  his  opinion 
or  followed  him,  except  a  few  bigots  and  partialists 
and  ignoramuses,  who  were  too  bigoted  or  ignorant  to 
Ijelieve  and  follow  him.  He  carried  it,  that  he  was  the 
onlv  true  fruide,  and  that  he  was  commissioned  bv  the 


228  J.    A.    MCKENZIE. 

King  of  the  land  of  happiness,  and  diat  all  that  differed 
from  him  were  deceivers  or  deceived.  Verily,  to  look 
upon  him,  by  times  and  in  places,  he  appeared  as  an 
angel  of  hght  or  a  minister  of  righteousness  ;  but  lift 
or  open  his  robe  blit  a  little  and  look  deep  down  into 
his  eye,  and  it  would  be  discovered  that  he  was  an  an- 
gel or  minister  of  the  prince  of  the  power  of  the  air, 
the  spirit  that  now  worketh  in  the  children  of  disobedi- 
ence.—2'Cor.  11  :  13,  14,  15  ;  Eph.  2  :  2. 

But,  as  I  was  saying,  he  had  no  lack  of  followers,  who 
ran  to  him — still  being  in  the  ways  of  Love-of-the-world 
and  of  Desire  Designing-to-be-up-in-the-world  and  of 
Sensual-dehghts — to  be  soothed  and  stayed  up  in  their 
ways.  For,  as  mucli  as  he  might  say  against  these 
guides  and  ways,  they  understood  from  him  it  would  be 
the  same  in  the  end,  and  the  rest  was  not  essential ; 
and  so  for  joy  they  w^ould  sing,  "  two  worlds  for  us — 
the  present  to  our  liking,  and  the  other  for  our  perfect- 
ing— the  lacks  of  the  first  to  be  made  uj)  in  the  other, 
without  pains-taking,  labor  or  self-denial — that  is  the 
way  and  guide  for  us."  Others  attended  him  to  be 
soothed,  stayed  up  and  if  possible  cured,  who  had  the 
tremors,  through  being  taken  of  a  well  grounded  fear  of 
hell  and  damnation,  and  whose  minds  were  acted  upon 
by  these  as  a  man's  body  is  who  hath  the  fever  and 
ague.  He  told  all  such  that  their  fears  were  ground- 
less, that  hell  was  the  grave,  a  quiet  resting  place  for 
the  body,  and  damnation  was  but  the  cutting  off  of  the 
old  Jews  from  the  visible  church-membership  which 
they  had  before  the  destruction  of  Jerusalem,  the  de- 
struction of  their  nationahty  and  subsequent  dispersions 


S  E  R  M  O  X  .  229 

and  privations,  and  that  neither  Jews  nor  Gentiles  have 
any  thing  to  fear  on  that  score  in  the  world  to  come. 
p. Let  him  say  what  he  would  of  God,  men  or  things,  in 
this  world  or  the  world  to  come,  he  w^ould  still  steep, 
wrest  and  press  hard  and  often,  to  draw  out  this  cordi- 
al— "  Let  it  be  as  it  will,  all  will  be  saved  at  the  last." 
And  when  this  extract  was  found  too  weak  to  quiet  and 
to  brace  them,  then  he  would  be  up  for  a  public  de- 
cocting and  pressing,  called  "  a  public  discussion,"  into 
which  he  would  throw  compounds  taken  from  the  books 
and  mouths  of  orthodox  and  heterodox  ;  and  if  he  could 
throw  an  honest  defender  of  God's  truth  into  the  mass 
and  squeeze  and  press  him  to  3-ield,  or  not  to  yield,  that 
the  true  might  be  false  and  false  might  be  true,  he  would 
exultingly  exclaim  "  here  is  a  cordial  for  all  j^our  fears, 
its  strength  has  been  tested,  my  opponent  has  been  si- 
lenced, Save-all  has  prevailed.  Yon  may  follow  me 
without  fear.  Lift  up  your  heads  all  ye  workers  oi 
iniquity.  Though  you  take  the  ways  of  transgressors, 
with  all  their  hardships  in  time,  and  glor}'  and  re- 
joice in  them  to  the  end,  yet  all  shall  be  saved,  and 
the  king  of  the  country  of  true  happiness  will  receive, 
acknowledge  and  approve  of  you,  and  make  you  holy 
and  happy  forever." 

And  though  he  threw  a  mist  over  a  book  that  often 
laid  on  a  soft  cushion  before  him,  and  also  was  found 
on  tables  and  stands  in  more  or  less  of  the  dwellings  of 
his  followers,  yet  in  that  ver}'-  book  the  world  of  woe 
would  loom  up  in  blackness,  as  really  and  truly  as  the 
world  of  joy  in  its  brightness.  And  the  anguish  and 
cries  and  complaints  of  some  of  the  inhabitants  of  the 
world  of  woe,  would  wail  and  be  heard  out  of  that 
20* 


230  J.    A.    MCKENZIE. 

book ;  and  an  Almighty  voice  as  of"  thunder  would 
sound  the  cause  of  the  existence  of  that  dark  world 
and  of  their  being  there  without  hope.  Yet  did- he  la- 
bor to  prove  by  that  very  book  that  there  was  a  world  of 
brightness  and  joy,  and  every  soul  went  there  ;  while  a 
world  of  darkness  and  woe,  with  the  souls  of  the  wicked 
in  it,  was  a  delusion,  and  then  wind  up  with  saying,  "And 
my  friends  you  see  there  is  no  world  of  woe.  Every 
one  goes  from  earth  to  heaven,  and  there  abides,  and  so 
are  saved,  and  it  is  proved  by  this  very  book."  But 
let  him  do  his  best,  the  next  time  he  or  his  followers 
opened  this  book,  gloomily  would  rise  the  world  of  woe, 
the  way  leading  to  it,  and  the  travelers  reaching  and 
plunging  into  it. 

Sometimes  these  things  would  rise  up  before  their 
minds'  eyes  without  the  book,  and  the  gloom  and  flash- 
es dash  up  into  their  faces,  and  the  wails  and  the 
curses  of  the  lost  howl  in  their  ears,  and  they  would 
start  as  if  the  earth  was  breaking  beneath  them ;  yet 
this  guide  would  do  his  best  to  persuade  them  it  was 
only  the  relict  of  an  old  prejudice,  or  a  vapor  of  the 
brain,  resulting  from  a  jaundice  or  an  ill  humor  of  the 
hody.  But  after  all,  by  times  this  guide  and  his  ibl- 
lowers  would  shake  in  their  shoes  ;  and  the  naming  of 
these  things  to  them  was  as  naming  a  prison  to  a  crim- 
inal, who  was  shaking  with  fear  of  being  taken  there  at 
once.  They  would  talk  the  more  and  louder  as  their 
fears  grew  higher ;  and  were  like  a  boy  in  a  graveyard 
at  midnight,  whistling  hard  to  keep  his  courage  up. 

This  land,  too,  is  subject  to  the  earthquake,  and  hun- 
dreds and  thousands  of  the  followers  of  Save-all  have 
gone  down  the  gaps  and  chasms  and  slippery  places  ; 


SERMON.  231 

and  have  had  this  question  settled  in  the  land  of  ter- 
rors, destruction  and  desolation — that  the  ungodly  shall 
not  stand  in  the  judgment,  nor  sinners  in  the  congrega- 
tion of  the  I'ighteous.  Some  fe\Y — very,  very  few, 
have  gone  done  as  if  they  were  going  to  the  land  of 
happiness,  and  a  few  have  said  as  much ;  but  the 
most  have  been  ready  to  say,  when  the  earth  quaked 
about  them,  and  others  when  it  gaped  to  take  them  in, 
that  Save-all's  doctrine  and  guidance  might  do  well 
enough  for  this  world,  but  not  for  a  passage  out  of 
it  and  an  entrance  upon  another.  Others  have  gone 
down  as  senseless  and  indifferent  as  beasts,  and  never 
came  to  themselves  till  they  lifted  up  their  eyes  in 
hell,  being  tormented  in  its  flames. 

There  was  another  guide  who  offered  his  services  to 
the  world.  His  name,  and  he  gloried  in  it,  was  Doubt- 
all.  The  Doubt-alls  are  an  ancient  family.  Doubt- 
all-of-old  was  the  son  of  one  Searching,  who  made  it 
his  business  to  sound  the  ocean  with  a  straw  and  sweep 
the  skies  with  a  feather;  and  because  he  could  do 
neither,  he  was  ready  to  think  that  the  reality  of  the 
being  of  skj'',  earth  and  sea,  was  all  in  his  eye.  He 
had  to  wife  Science-falsely-so-called.  Doubt-all-of- 
old,  their  son,  had  his  mother's  look  and  tongue  and  his 
father's  work  and  mind. — Rom.  1  :  21,  22. 

But  Doubt-all  of  our  day  and  time  is  of  different  im- 
mediate parentage.  It  is  said,  and  that  quite  openly, 
that  he  is  a  natural  son  of  Save-all,  by  an  intrigue  wdth 
a  girl  of  the  town,  called  Reason-run-wild.  Doubt-all, 
like  his  predecessor,  has  a  knowing  look  and  wa}^  of 
speaking,  and  an  inquisitive  disposition ;  and  also  has 
in  hand  a  straw  to  sound  the  ocean,   and  a  feather  to 


232  J.    A.    MCKENZIE. 

sweep  the  skies.  Yet  is  he  veiy  near  sighted,  and 
much  hke  an  owl  or  bat — seeing  better  in  the  dark,  for 
the  catching  vermin  and  insects,  than  in  the  hght,  for 
the  seeing  of  man,  the  right,  the  finger-prints  of  Jeho- 
vah, the  hills  and  vales  of"  the  better  countr}',  and  tlie 
deep  pit  and  the  black  smoke  of  the  world  of  woe.- 
His  Weak  eyes  he  took  from  his  mother,  who,  though 
she  belonged  to  a  family  of  sound  sight  and  sense,  and 
had  a  sister  older  than  herself,  called  Reason-guided- 
by-truth,  who  was  so  clear  sighted  that  she  could  see 
as  high  and  as  deep  and  as  far  as  one  can  think  well — 
and  though  Reason-run-\\ild  at  the  beginning  was  as 
fair  and  sure  and  clear  sighted  as  her  sister ;  yet  by 
her  manv  rambles  in  the  dark,  and  her  abusing  herself 
with  all  that  choose,  and  taking  day  time  for  sleeping 
time,  her  sight  became  so  short  and  \veak  that  she 
could  hardly  see  an  inch  from  her  nose,  and  doubted  of 
even  that.  Yet  she  w^ould  swear  and  stand  to  it  that 
she  could  see  as  far,  yea,  farther  than  any  other,  and 
that  what  instinct  was  to  beast,  fish  and  fowl,  such  was 
she  to  the  world.  Save-all,  also,  being  somewhat  in  her 
company,  hath,  it  is  said,  as  a  consequence,  the  same 
defect  in  his  sight.  So,  by  some  he  is  thought  to  be 
honest,  when  he  assures  his  followers  that,  go  right  or 
wrong,  thc}^  shall  come  out  well  at  the  last.  As  lor  his 
honest}',  I  leave  that  to  be  judged  of  by  one  who  sees, 
hears  and  knows,  and  will  judge  of  the  whole. 

Doubt-all  having  offered  his  services,  pointed  to  a 
path  covered  with  fog.  "  There,"  said  he,  "  the  far- 
ther you  go,  the  more  you  will  doubt ;  to  be  doubtful 
of  every  thing  and  certain  of  nothing  is  glorious.  It  is 
more  than  wealth,  office,  or  pleasure  ;  for  it  leaves  you 


SERMON.  233 

free  to  get  any  or  all  of  these,  and  by  any  means  you 
like,  providing  you  do  not  expose  yourselves  to  civil 
law,  and  that  you  may  evade  when  you  can,  which  is 
easily  done  ;  for  it  is  like  a  low  fence,  serving  to  keep 
in  fhe  small  ones,  while  the  large  and  the  tall  step  over 
with  impunit}'."  Wonderful,  strangely  wonderful ! 
Quite  a  number  tried  to  follow  him  and  found  as  he  said 
that  the  farther  they  went  the  more  doubtful  they  be- 
came, until  the  darkness  was  like  the  three  doy's  dark- 
ness in  Egypt — a  darkness  that  could  be  felt.  And 
when  they  had  taken  one  step  they  could  not  tell 
where  the  next  would  lead  to,  and  this  they  called  free- 
dom and  happiness ;  for,  said  they,  a  man  may  do 
that  in  the  dark  for  his  pleasure,  tliat  he  would  not  in 
the  light,  and  before  eyes  that  would  see  the  whole. 

But  in  spite  of  the  mists  that  hung  over  this  wa3% 
and  all  the  smoke  and  dust  that  Doubt-all  could  raise 
from  books  written  by  Knowledge-in-part  and  False- 
philosophy,  and  fragments  of  fossil  remains,  to  shroud 
the  way  in  the  greatest  obscurity  ;  yet  would  there 
come  blasts  and  flashes  that  would  part  and  drive  the 
mists  and  the  smoke  away  for  a  little,  and  then  the  dis- 
coveries made  by  these  flashes  were  such  as  to  make 
the  teeth  chatter  in  the  head  of  Doubt-all  and  his  fol- 
lowers. But  choosing  darkness  rather  than  light,  the 
mists  would  shut  down  again  and  all  become  dai'k  and 
uncertain,  till  the  earth  and  the  pit  would  give  a  gasp 
and  then  down  they  would  go,  saying — "it  is  a  leap  in 
the  dark,  I  know  not  where  I  shall  bring  up."  Others 
would  cry  out  "  the  pit's  mouth  is  opened  and  there 
are  horrible  forms  in  the  room,  to  thrust  me  down  ;"  as 
1  heard  a  man  of  this  sort  say,  as  I  stood  by  his  bed, 


234  J.    A.    MCKEXZIE. 

and  as  his  body  was  going  down  in  death,  and  his  soul 
to  the  world  to  come.  Oh,  Doubt-all,  Doubt-all,  what 
a  wretched  company  and  path  are  thine  ! 

There  was  another  guide  still,  who  stepping  boldly 
forth  said  openly  to  all  "  my  name  is  Lose-all.  Doubt- 
all  is  my  father,  and  Folly  my  mother,  nurse  and  in- 
structor ;  and  I  and  all  others  are  onl}^  comc-by-chances." 
Looking  to  the  sky  and  then  to  the  earth,  and 
then  above  and  around  him  in  triumph,  he  exclaimed : 
"  I  see  neither  God,  providence,  heavt^n  or  hell,  or  dif- 
ference between  right  and  wrong,  therefore  there  are  no 
such  things.  Eat,  drink,  and  make  meny  and  take 
3'our  fill.  INf  ake  the  most  of  the  present,  and  yonder  is 
what  will  end  it,  and  when  it  will  end,  3^ou  can  have 
nothing  to  suffer  and  nothing  to  enjo}'."  Looking  where 
he  pointed,  I  saw  a  grave  fallen  in,  a  coffin  decayed,  a 
few  bones  in  a  heap  and  a  fleshless  skull,  with  dirt  in 
its  eye-holes  and  dead  worms  in  its  nostrils  ;  while  ob- 
livion and  despair  embracing  each  other,  settled  and 
hung  over  the  whole,  as  a  cloud  of  black  smoke  before  a 
storm.  Alas,  alas,  cried  I,  Oh  Lose-all,  what  hast  thou 
to  give  in  exchange  for  the  good  man's  faith,  fear  and 
hope.  "Naught,"  said  he,  "but  to  live  and  to  die  as 
the  beasts.     So  follow  me,  and  find  joy  in  the  thought." 

As  thousands  with  myself  were  brought  to  a,  stand 
crying,  "Who  will  show  us  good?"  I  heard  the  voice 
of  one  crying,  "If  any  man  thirsts,  let  him  come  unto 
me  and  drink.  Come  unto  me  all  3'e  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest.  Take  mv  yoke 
upon  you,  and  learn  of  me  ;  for  I  am  meek  and  lowly  of 
heart,  and  ye  shall  find  rest  unto  3'our  souls.  For  my 
3'oke  is  cas3^  and  mj  burden    is  light."     As  I  turned 


SERMON.  235 

and  looked  to  him  who  spake,  I  beheld  his  countenance 
full  of  divine  benignity  and  glory,  as  the  sun  at  its  ris- 
ing in  a  cloudless  summer's  morning.  He  stood  with 
the  boldness  of  a  lion,  and  the  meekness  and  innocence 
of  a  lamb.  His  raiment  was  white  as  the  light,  and  his 
voice  was  as  the  voice  of  God,  walkins;  in  the  earden  in 
the  cool  of  the  da}'. 

As  I  heard  and  looked,  he  pointed  to  a  way  that 
leads  upward  and  onward  to  heights  on  which  rests  a 
divine  splendor,  like  the  gilding  of  the  sun  on  the  cloud 
tops,~when  he  is  just  going  out  of  sight.  The  way  wa  s  ver}^ 
straight  and  plain,  so  much  so  that  the  wayfaring  man 
though  a  fool  erred  not  therein ;  and  all  the  ^vorld,  from 
the  rising  of  the  sun  unto  the  going  down  of  the  same, 
could  see  it,  and  could  tell  how  they  were  going  who 
w'alked  therein.  Millions  on  millions  could  and  did 
judge  of  the  stoppings  of  them  in  the  wa}"- — whether 
they  went  straight  on,  stepping  in  every  step  marked 
for  them  in  the  way  to  take,  or  stepped  this  side  or 
that,  or  quite  over  it  or  from  it.  Yea,  man}^  who  never 
betook  themselves  to  the  wa}^,  made  it  their  business  to 
while  awa.y  their  time  in  watching  and  judging  of -the 
walk  of  the  travelers  in  the  way ;  judging  of  their 
walking  by  the  Hues  and  marks  of  the  way,  so  very 
straight  and  plain  is  this  wa3^ 

At  the  entrance  of  the  waj',  there  is  a  gate  that  cor- 
responds with  it.  It  is  not  to  be  mistnken,  for  there  is 
none  other  like  it  in  the  world.  It  has  written  upon  it : 
"I  am  the  door,  by  me  if  an}'  man  enter  in  he  shall  be 
saved,"  and,  "  him  that  cometh  to  me  I  will  in  no  wise 
cast  out."  It  has  moreover  a  hght  in  it,  so  that  it  can 
be  seen  and  found  in  the   darkest  times  ;  and  so  great 


236  J.    A.    MCKENZIE. 

is  this  light  that  it  lighteth  every  man  that  cometh  into 
the  world.  I  said  that  this  gate  corresponds  with  the 
way  into  which  it  gives  entrance.  It  is  straight ;  so 
much  so,  that  a  man,  woman  or  child  that  will  go 
through  it,  has  to  throw  completely  away  from  them 
the  old  man  with  his  deeds,  and  self  beside.  And  3-et, 
it  is  wide  enough  for  an}'-  and  every  human  being  in. 
the  world  to  pass  through  it,  if  they  will. 

Just  by,  a,nd  in  front  of  this  gate,  is  a  fountain  filled 
with  blood,  that  flowed  from  the  smitten  rock.  And  it 
required  that  all  who  will  go  through  the  gate  shall 
first  plunge  and  bathe  and  wash  themselves  in  this 
fountain  ;  and  marvellous  power  it  hath,  to  cleanse  and 
take  entirely  away  the  deepest  stains  and  the  deadli- 
est filth.  For  what  all  the  world  cannot  do,  by  wash- 
ing with  snow-water  ever  so  long,  this  fountain  can  do 
at  once. 

This  way,  I  was  told,  is  the  only  way  that  can  bring 
a  pilgrim  to  the  country  where  the  sun  never  goes 
down,  where  they  have  no  night,  or  mourning  days  ; 
but  where  there  is  fullness  of  joys  and  pleasure  forev- 
ermore,  and  life  without  end — where  the  King  of  kings 
and  Lord  ol'  lords,  and  the  just  m^ade  perfect,  and  the 
spirits  of  all  deceased  children,  and  the  angels  of  God, 
are,  and  shall  be  forever ;  and  where  none  but  those 
who  are  like  these  shall  enter. 

And  though  this  way,  towards  its  end,  goes  down 
into  a  valle}",  covered  with  a  shadow,  and  through  it 
runs  a  river  of  waters,  so  cold  that  it  freezes  the  blood 
in  one's  veins  and  stops  the  breath  and  takes  the  soul 
out  of  the  bod}",  there  is  nothing  to  fear.  For  there  is 
light  sown  for  the  upright  which  waves  like  a  harvest 


s  t;  R  M  o  N .  237 

of  gold  through  the  valley ;  and  such  provisions  are 
here  for  the  comfort  of  the  travelers  that  I  have  seen 
many  there  clapping  their  hands  and  shouting  for  joy, 
and  saying  that  it  was  next  door  to  heaven.  Yea,  hav- 
ino;  been  in  these  cold  waters  to  mv  loins,  I  know  it  all 
to  be  true.  Thousands  on  thousands  who  have  come 
there,  and  passing  through  the  valley  and  stream,  have 
been  heard  singing,  "I  will  fear  no  evil,  for  thou  art 
with  me ;  thy  rod  and  thy  staff  they  comfort  me." 
And  as  to  the  cold  river,  many  have  not  felt  its  chill  as 
they  passed.  Others  that  were  tossed  with  its  surg- 
ings  would  cry  out,  "  the  angels  have  come — the  angels 
have  come !  The  Lord  is  witli  me — I  see  heaven 
opened — my  father  is  waiting — I  am  ready — I  am 
ready  !  Lord  Jesus,  receive  my  spirit ;"  and  so  go 
through  and  enter  into  the  city  of  God,  and  find  them- 
selves at  home.  "  Yea,  children,  too,  in  passing  through 
this  valley  and  river,  have  I  heard  thus  cry  out,  and 
then  the  angels  would  take  them  in  their  arms,  and 
carry  them  to  the  bosom  of  the  Father  oi  the  faithful 
in  paradise. 

But,  as  I  was  saying,  he  that  stood  at  the  head  of 
the  way  crying  "  Come  unto  me  all  ^q  that  labor  and 
are  heavy  laden  and  I  will  give  you  rest,"  did  not  con- 
tent himself  with  offering  himself  to  guide  all  the  world, 
or  any  soul  in  it,  in  this  way  to  the  state  of  true  hap- 
piness, and  give  them  or  it  an  abundant  and  everlas- 
tina;  inheritance  in  that  better  countrv.  Bat  he  sent  out 
his  servants — for  he  had  many  servants  and  hearty — 
these  he  sent  out  among  the  vast  crowd,  to  stand  at 
the  head  of  all  other  wa3''s,  cr^ang,  "  Turn  ye,  turn  ye  : 
lor  why  will  ye  die."  "  As  I  live,  saith  the  Lord,  I 
21 


23S  J.     A.    MCKENZIE. 

have  no  pleasure  in  the  death  of  him  that  dieth,  but 
that  he  turn  and  hve."  I  saw  them  standing  at  the 
liead  ol"  the  way  of  Love-of-the-world,  and  of  Desire 
Designing-to-be-up-in-the-world,  and  of  Sensual-de- 
lights— cr3-ing  in  their  master's  name,  "  Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters  ;  and  he  that  hath 
no  money,  come  ye,  buy  and  eat ;  yea,  come,  buy 
wine  and  milk,  without  money  and  without  price. 
Wherefore  do  you  spend  money  for  that  which  is  not 
bread,  and  3'our  labor  for  that  which  satisfieth  not. 
Hearken  diligently  unto  me,  and  eat  3-e  that  which  is 
good,  and  let  your  soul  delight  itself  in  fatness.  In- 
cline your  ear,  and  come  unto  me ;  hear,  and  your  soul 
shall  live,  and  I  will  make  an  everlasting  covenant  with 
you,  even  the  sure  mercies  of  David."  At  the  head  of 
Save-all's,  Doubt-all's  and  Lose-all's  wa}'',  others  of 
these  servants  cried,  "Let  no  man  deceive  you  with 
vain  words ;  for  because  of  these  things  cometh  the 
wrath  of  God  upon  the  children  of  the  disobedient." 
— Eph.  5  :  6. 

Bv  the  crvino;  of  these  servants,  attended  bv  a  cer- 
tain  power  which  their  master  had  sent  with  them,  and 
said  should  be  with  such  always,  there  was  a  wonder- 
ful moving  among  the  crowds  in  all  the  ways  of  the 
world  ;  so  that  hundreds  and  thousands  betook  them- 
selves to  this  guide.  Man}-,  veiy  many  of  those  who 
came,  were  so  black  that  there  was  not  a  white  spot 
upon  them.  Others  were  swollen  all  out  of  the 
Ibrm  of  a  sound  minded  human  being,  by  reason  of  a 
very  windy  matter  that  they  had  let  into  their  hearts, 
called  pride.  Others  were  so  bloated  with  a  disease, 
called  sordidness,   that  they  could  not  see  out  of  their 


SERMON.  239 

eyes,  though  wretchedness  was  before  them  begging 
for  bread.  This  disease  affects  a  man's  feelings  as  tlie 
dropsy  does  the  blood — turning  all  to  dead  waters.  Oth- 
ers again,  there  were  in  cases  like  lobsters  and  crabs, 
and  who  had  outgrown  their  shells,  but  were  not  quite 
out  of  them;  for  they  fcfi-m  a  strong  coat  of  mail,  but 
are  a  stifi"  and  uncomfortable  attire  to  wear.  These 
shells  are  called  The-riohteousness-of-thc-law-without- 
faith. 

These,  with  many  others,  that  time  would  fail  me 
minutely  to  describe,  presented  themselves  to  this 
guide,  cr3'ing,  "  What  must  we  do  to  be  saved  ?" 
Whereupon  he  pointed  to  the  fountain  and  gate  and  the 
way,  saying,  "  Str'trc  to  enter  in  at  the  strait  gate  :  for 
many  I  say  unto  you  shall  seek  to  enter,  and  shall  not  be 
able,  when  once  the  master  of  the  house  is  risen  up  and 
shut  to  the  door.  Upon  which,  many  sprang  forward  and 
plunged  and  bathed  and  washed  themselves  in  the  foun- 
tain ;  and  the  Ethiopean-black  and  scarlet-red  sinners, 
came  out  o'l  it  snow-white  saints.  The  proud  came  out  of 
of  it,  the  ver}'  picture  and  with  the  spirit  of  true  humilt}', 
thinking  soberly  of  themselves,  as  they  ought  to  think. 
The  sordid  came  out  in  the  likeness  of  pure  beneficence, 
with  a  heart  having  room  in  it  for  God  to  reign  alone, 
and  for  good  will  to  mankind.  And  those  who  plunged 
in  with  their  shells  on,  lost  them  at  once,  and  felt  that 
those  whom  the  Son  makes  free,  are  free  indeed ;  and 
exclaimed  as  thev  emero^ed  from  the  fountain,  "  Beinff 
justified  by  faith,  we  have  peace  with  God  through 
Jesus  Christ  our  Lord." 

Then  I  saw  them  pass  through  the  gate,  and  as  soon 
as  they  found  themselves  in  the  wav,  they  walked  and 


240  J.     A.     MCKENZIEV 

leaped  and  sang  for  jo}",  and  said  one  to  another,  "  we 
had  thought  this  to  be  the  hardest  thing  in  the  world, 
but  now  have  found  it  the  easiest.  This  is  tlie  Lord's 
doinof  and  marvellous  in  our  eves.  Unto  him  who  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood,  and 
hath  made  us  kings  and  priestsmnto  God,  be  glory  and 
dominion  for  ever  and  ever,  amen."  And  as  they  sang, 
there  came  as  it  were  harmony  and  melod}^  from 
heaven  and  mingled  with  their  notes,  and  their  notes 
and  themes  were  one.  They  felt  that  saints  above  and 
saints  on  earth,  but  one  communion  make.  Thev  were- 
all  arrayed  in  fine  linen,  clean  and  white,  and  were  di- 
rected to  see  that  they  always  had  it  on,  and  kept  it 
unspotted  from  the  world. 

This  guide  then  put  into  their  hands,  heart  and  mind, 
a  book  of  counsel,  which  taught  them  how  to  think, 
feel  and  act  right  toward  God  and  man,  in  this  world 
and  the  world  to  come.  He  also  gave  to  each  of  them 
a  map,  which  is  nothing  more  nor  less  than  a  picture  of 
his  walk  when  be  was  a  sojourner  on  earth — that  they 
should  follow  in  his  steps  and  walk  as  he  walked.  To- 
each  he  also  gave  a  pocket  compass,  called  Good-con- 
science, the  needle  of  which  is  truth,  to  assist  in  direct- 
ing their  steps,  if  at  any  time  mists  or  obscurity  should 
fall  on  them.  He  moreover  gave  to  each  of  them  a 
perspective;  the  glasses  of  which  are  testimon}^,  reason 
and  evidence,  in  a  case  made  of  persuasion,  and  is 
called  faith.  By  this  glass  a  man  can  see  farther  back 
than  creation,  and  forward  bej-ond  the  bounds  of  time,, 
and  can  see  lar  into  eternity  and  invisible  things.  He 
gave  them  sandals  for  their  feet,  called  the  Preparation- 
of-the-gospel-of-peace,  a  staff"  called  Promise-to-steady- 


SERMON.  241 

thelr-steps,  and  many  of  his  servants,  who  knew  the 
whole  way  and  were  travelhig  to  the  celestial  country, 
to  be  with  them  and  assist  them.  And  more  than  all, 
he  gave  them  one  as  a  helper,  who  is  Almighty,  to  lead 
them  into  all  truth,  and  to  comfort  and  help  them  as 
they  had  need,  and  that  to  the  end. 

And  so  they  moved  right  on,  looking  straight  before 
them,  and  when  they  came  to  any  place  in  the  way 
that  is  hard  for  flesh  and  blood  to  get  over,  they  had 
only  too  look  that  they  were  shod  with  the  Preparation- 
of-the-gospel-of-peace,  and  they  would  go  over  it,  as 
easily  as  over  the  smoothest  and  pleasantest  steps  in 
the  wa3^  And  if  they  came  to  any  height  or  difficult 
ascent,  they  would  wait  upon  their  Lord,  and  their 
strength  was  renewed,  and  they  would  mount  up  as  on 
the  wings  of  an  eagle,  and  run  and  not  be  weary,  walk 
and  not  faint ;  joyfully  singing,  "  I  can  do  all  things 
through  Christ  who  strengtheneth  me."  And  if  at  any 
time  their  soul  fainted  as  it  were  by  reason  of  the  way, 
they  found  it  wa.s  not  by  reason  of  the  way,  but  b}^ 
reason  of  their  looking  or  wandering  from  the  way. 
For  when  the  wa}^ — its  beginning,  progress  and  ending, 
was  again  in  their  eye,  and  they  again  in  the  way,  they 
rejoiced  as  a  strong  man  to  run  the  race. 

This  \ya.y  had  a  hedge  on  either  hand,  not  of  thorns, 
but  of  myrtles,  for  fragrance  and  trees  of  righteousness, 
and  for  fruits  ;  which  hedge  was  sometimes  called, 
the  Perfect-lavv-of-liberty,  and  sometimes  the  Com- 
mandments-with-promises.  Among  the  myrtles,  and 
on  the  trees  of  righteousness,  ran  the  true  vine,  laden 
with  large  clusters  of  luscious  red  grapes,  for  the  cheer- 
ing and  "sustaining  of  the  pilgrims.  And  through  the 
21* 


242  J.    A.    MCKENZIE. 

whole  wny,  from  the  end  to  the  beginning,  flowed 
streams  of  the  river  that  makes  glad  the  city  of  God. 
And  these  are  such  streams,  to  cleanse,  refresh  and 
strengthen,  as  there  are  none  others  like  them  in  the 
whole  world.  And  there  are  on  this  way  also,  houses 
furnished  with  the  best  the  heavenly  country  affords, 
and  set  at  the  end  of  every  six  days  journey  ;  and  as 
many  places  of  refreshment  between,  as  any  one 
chooses,  which  are  supplied  with  milk,  wine  and  honey, 
manna  and  wholesome  meat,  all  free  to  the  pilgrims, 
who  are  invited  to  a  re2;ular  use  of  the  same.  And 
there  also  comes  do\yn  a  divine  radiance  upon  these 
travelers,  that  makes  their  faces  shine  with  the  beauties 
of  holiness.     And  so  they  travel  on. 

Some  are  longer  and  some  are  shorter,  in  coming  to 
the  last  heights,  which  bend  down  into  the  valle3'-of  the 
shadow  and  the  cold  stream.  For  the  time  requisite 
for  a  good  traveler  to  accomplish  his  jouiney,  lays  not 
with  luck  and  chance,  but  with  the  Eternal  one. — John 
21  :  22.  But  they  that  endure  to  the  end,  are  sure  to 
reach  the  end,  and  to  obtain  eternal  life,  and  joy  in 
heaven.  The  heights  that  bend  down  into  the  valley 
of  the  shadow,  lay  right  over  against  the  better  coun- 
try and  the  city  of  God,  and  many  in  reaching  this 
height,  cr}'  out,  "I  see — I  see — hallelujah — hallelujah  !" 
and  a  glory  appears  upon  them,  as  brightn^s  on  gilded 
spires  on  distant  hills,  when  the  sun  is  just  going  out  of 
sight.  I  have  stood  by  the  beds  of  some,  who  were 
passing  through  the  valley  and  the  narrow  cold  stream, 
and  as  the  departing  spirit  was  leaving  the  body,  with 
my  mind's  eye  I  have  seen  the  pearly  portals  swing 
open,  the  shining  ones  waiting,  and  ministering  spirits 


S  E  11  M  O  N  .  243 

with  the  spirits  of  the  departed  enter  in  through  the 
gate  into  the  city  ;  and  melody  and  joy  would  fall  upon 
mine  ear,  and  I  have  thought  I  was  there.  But  the 
gate  would  close,  and  I  find  myself  here  waiting  in 
service  my  release  from  earth  and  admission  to  heaven. 

I  asked  the  guide  how  it  was  that  this  way  had  been 
established  for  the  world,  or  any  soul  in  it,  to  reach  and 
abide  in  the  state  of  true  happiness,  in  the  better  coun- 
tr}',  if  the}'-  would? 

Hereupon  the  scene  changed,  and  I  saw"  a  vast  mul- 
titude of  beings  like  myself,  and  I  with  them,  standing 
on  a  narrow  strip  of  time,  fainting,  failing,  thirsting,  dy- 
ing, in  front  a  vast  and  impenetrable  thicket,  filled  with 
venomous  serpents  and  ravenous  beasts,  and  along  the 
edge  of  it  a  dark  and  yawning  abyss. — Isa.  59  :  2.  To 
go  back  was  impossible  ;  for  that  whereon  any  had  just 
stood,  had  left  them  ;  neither  had  we  power  to  break 
through  the  thicket,  escape  the  serpents  and  beasts  of 
prey,  leap  the  pit,  and  enter  upon  the  goodly  land,  that 
la3"s  be}' ond.  I  saw  the  goodly  land,  and  the  continuing 
city,  the  paradise  of  God,  and  the  river,  and  the  tree 
of  life,  and  the  angels  of  God,  and  on  a  throne  high 
and  lifted  up,  the  Ancient  of  days  looking  compassion- 
ately down  on  the  vast  crowd,  which  were  expiring  in 
the  distance  and  rolling  into  the  pit. 

I  heard  the  voice  of  the  Ancient  of  da3's,  saying — 
"  whom  shall  I  send,  and  who  will  go  for  us  ?  "  Then 
there  was  silence  in  heaven,  and  the  angels  listened 
and  looked  w^th  unspeakable  interest.  And  I  beheld, 
and  one  like  the  Son  of  man  came  to  the  Ancient  of 
days,  and  they  brought  him  near  before  him,  and  he 
said  to  the  Ancient  of  days  ;  "  Sacrifice  and  offering 


244  J.    A.    MCKENZIE. 

and  burnt  offering  for  sin,  thou  wouklst  not :  but  a  body 
hast  thou  prepared  me.  In  burnt  offerings  and  sacrifi- 
ces tor  sin,  thou  hast  had  no  pleasure.  Lo  I  come,  in  the 
volume  of  the  book  it  is  written  of  me,  to  do  thy  will 
O  God."  He  who,  being  in  the  form  of  God,  thought 
it  not  robbery  to  be  equal  with  God,  made  himself  of 
no  reputation,  was  made  in  the  likeness  of  men,  took 
upon  him  the  form  of  a  servant,  and  so  appeared  in  the 
world,  proclaimed  that  "  God  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  believ- 
eth  in  him  might  not  perish  but  have  everlasting  life." 
And  thus  setting  himself  to  the  work  before  him,  he 
labored  by  da}^  and  by  night.  He  went  about  doing 
good,  proclaiming  the  good  news  of  the  kingdom.  He 
prayed  and  strove  and  worked  with  power. 

Though  fury  was  not  in  him,  yet  the  briers  and  thorns 
and  serpents  and  wild  beasts  were  set  in  battle  against 
him — Isa.  27  :  4.  He  knew  he  must  go  through  and 
cut  and  tread  them  down,  or  no  way  could  be  opened 
for  the  escape  of  tlie  perishing. — Luke  24  :  46,  47. 
'The  serpents  flew  and  hissed  at  him,  and  the  wild 
beasts  gnashed  their  teeth  and  roared  upon  him.  In 
sweat  and  blood  and  tears,  he  toiled  on,  and  the  way 
opened  before  him ;  and  eveiy  now  and  then  a  voice 
would  come  from  heaven  saying  :  "  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased  ;  hear  ye  him." 

While  some  attended  to  him,  and  many  slighted  him, 
yet  he  toiled  on,  till  torn  and  pressed  by  the  burden 
that  lay  on  him,  he  sweat  great  drops  of  sweat,  as  of 
blood  falling  to  die  ground.  And  it  wanted  but  a  little 
to  open  the  way  of  life  and  set  up  the  door  of  hope 
completed  ;  and  he,  wounded,  bleeding,  groaning,  sink- 


SERMON.  245 

ing,  dying,  in  giving  the  finishing  stroke,  gave  up  the 
ghost,  exclaiming,  "  It  is  finished  " — and  he  lay  lifeless 
in  the  earth.  At  the  early  dawn  of  the  third  day,  the 
earth  quaked,  the  doors  of  the  grave  fell  awa}^,  and  he 
arose  and  came  forth  ahve,  leading  caj)tivity  ca2:)tive, 
with  gifts  for  men.  Yea,  for  the  rebellious  also,  that 
the  Lord  God  might  dwell  among  them. — Ps.  6S  :  IS  ; 
Eph.  4:  8,  11. 

And  I  beheld  his  temples,  and  they  had  been  torn, 
and  his  hands  and  feet  and  side,  and  the}^  had  been 
pierced.  And  as  I  beheld,  he  ascended  to  heaven,  and 
a  bright  cloud  received  him  out  of  my  sight.  I  knew 
it  was  him  who  loved  me  and  gave  himself  for  me,  and 
had  a  right  to  command  me,  and  in  righteousness  would 
save  me.  And  as  I  pondered  and  mused,  I  heard  him 
again  from  heaven,  setting  up  a  door  of  hope  and  saj*- 
ing,  "  If  any  man  serve,  let  him  follow  me ;  and  where 
I  am  there  shall  also  my  servant  be."  With  my  whole 
heart  and  soul,  I  replied — "  Thou  shalt  guide  me  with 
thy  counsel,  and  afterwards  receive  me  to  glory  !  " 

Friend,  what  is  thy  decision  ? 


BENJAMIN  PHELON. 

Mr.  Phelon  was  born  June  1,  1S06,  at  Halifax,  in 
the  county  of  Yorkshire,  England.  His  early  advanta- 
ges were  ordinarily  good,  and  pious  parents  threw 
around  him  the  genial  influences  of  a  practical  Christi- 
anity. He  speaks  also  of  the  salutary  effects  of  faith- 
ful sabbath  school  instruction  upon  his  j'outhful  mind. 
These  instrumentalities,  in  connection  with  the  influ- 
ence of  an  intimate  friend  who  had  become  an  earnest 
seeker  after  religion,  induced  him  to  embrace  Christi- 
anity when  about  sixteen  3^ears  of  age.  He  was  bap- 
tized in  November,  1822,  and  united  with  the  General 
Baptist  church  at  Haley  Hill,  in  his  native  town. 
This  church  was  then  under  the  pastoral  charge  of  the 
Rev.  Joseph  Ellis. 

Not  long  after  this,  he  became  convinced  that  he 
ought  to  enter  the  gospel  ministry.  His  first  sermon 
was  preached  at  a  private  house  in  Halifax,  January 
30,  1825.  His  text  upon  that  occasion  was  Judges  3  : 
20.  Two  j^ears  subsequent  to  this,  and  after  preaching 
more  or  less,  and  with  good  acceptance,  to  several  con- 
gregations in  the  vicinity,  he  entered  the  General  Bap- 
tist Academy  at  Heptonstall  Slack.  This  institution 
was  designed  expressly  for  the  education  of  young 
men  for  tlie  Christian  ministry,  and  was  then  under  tlie 
charge  of  the  late  Rev.  Richard  Ingham.  As  is  com- 
mon with  the  educational  institutions  of  our  Enghsh 
Baptist  brethren,  it  combined  both  a  theological  and 
classical  trainino-  in  one  curriculum  of  studv.      And 


BIOGRAPHY.  247 

while  the  theological  portion  was  by  no  means  insig- 
nificant, the  classical  was  also  considerable  ;  and  .in 
Mr.  Phelon's  case  at  least  has  not  been  entirel}-  for- 
gotten. For,  in  visiting  him  a  while  since,  we  found 
him  busily  engaged  in  poring  over  his  evidently  much 
used  Vu-oil. 

O 

He  remained  at  this  institution  three  years  ;  and  during 
this  time,  as  well  as  to  some  extent  before,  he  with  oth- 
ers supplied  the  pulpits  of  the  General  Baptist  church- 
es at  Allerton,  Clayton,  Bradford,  Keighly,  and  Haley 
Hill.  He  also  continued  to  supply  these  churches  in  a 
similar  manner  for  some  three  j^ears  after  he  left  the 
x\cademy.  In  the  meantime,  he  was  solicited  to  be- 
come the  pastor  of  the  church  of  which  he  was  a  mem- 
ber, at  Haley  Hill — an  invitation  which  he  saw  fit  to 
decline. 

In  the  summer  of  1834,  he  spent  several  months  at 
Derbyshire,  studying  under  the  direction  of  the  Rev.  J. 
G.  Pike,  and  employing  his  sabbaths  in  supplying  the 
pulpits  of  one  or  another  of  several  adjacent  congrega- 
tions. In  December  of  this  year,  he  embarked  for 
America,  and  arrived  in  the  harbor  of  New  York,  on 
the  first  of  January,  1S35.  He  spent  a  few  weeks  in 
New  York  city  with  Dr.  Barker,  who  was  preaching  to 
what  was  then  an  independent  Baptist  church,  and 
preached  a  number  of  times  to  his  congregation.  A 
note  from  Mr.  Sutton,  who  was  then  in  this  country,  in- 
duced JNIr.  Phelon  to  visit  New  England. 

His  first  sabbath,  after  leaving  New  York,  was  spent 
at  Pawtucket ;  from  whence,  by  the  advice  of  Mr. 
Sutton,  he  went  to  the  village  of  Apponaug,  in  the  town 
of  Warwick,   Rhode    Island.     There    was    then    no 


248  BENJAMIN     PHELON. 

church  in  the  village,  but  one  was  soon  after  organized, 
called  the  Central  Warwick  Freewill  Baptist  church. 
After  preaching  here  about  two  years  and  a  half,  and  los- 
inofhis  wife,  he  went  to  the  citv  of  Boston,  where  he  re- 
mained  only  about  a  year — preaching  to  what  was  then 
called  the  first  Freewill  Baptist  church  in  that  cit}^. 
From  Boston,  he  removed  to  Centerville,  in  the  town  of 
North  Providence,  Rhode  Island,  and  became  the  pas- 
tor of  the  Freewill  Baptist  church  in  that  place.  After 
remaining  here  about  a  year,  he  received  and  accepted 
a  call  to  become  again  the  pastor  of  the  first  church  in 
Boston.  This  time,  he  remained  two  years,  and  then 
went  to  Nashua,  New  Hampshire,  w^here  he  remained 
and  preached  one  year. 

From  Nashua,  he  removed  to  Fall  River,  Massachu- 
setts, and  commenced  operations  again  on  entirely  new 
ground.  A  hall  was  hired,  and  meetings  were  com- 
menced. Only  a  very  few  attended  at  first,  and  for  a 
time,  we  believe  that  Mr.  Phelon  was  his  own  sexton 
and  principally  provided  his  own  support.  At  the  time 
of  the  "great  fire,"  which  destroyed  a  large  part  of  the 
town,  the  hall  in  which  his  meetings  were  held  was 
burned,  and  many  of  his  congregation  were  scattered, 
and  others  were  stripped  of  all  their  property.  But 
nothing  daunted ,  he  procured  another  place  of  worship, 
and  persevered  in  building  up  a  Freewill  Baptist  inter- 
est in  the  place.  Though  every  inch  was  won  at  the 
price  of  vigorous  and  ceaseless  toil,  yet  success  attend- 
ed his  efforts.  A  little  church  was  formed,  and  even- 
tually a  ver}'  neat  and  commodious  meeting  house  was 
erected. 

The  somewhat  celebrated  "  strike  "  of  the  operatives 


BIOGRAPHY.  249 

and  mechanics  of  Fall  River,  occurred  while  he  was 
residing  in  the  place.  Widi  Mr.  Bronson,  the  pastor  of 
the  Baptist  church,  Mr.  Phelon  earnestly  espoused  the 
cause  of  the  operatives.  He  did  not  hesitate  to  speak 
in  their  behalf;  and  contributed  very  largely  to  the  ed- 
itorial columns  of  "  The  Mechanic,"  the  organ  of  the 
laborers.  And  yet  his  zeal  was  so  judicious,  manly 
and  straight- forward,  that  he  retained  the  respect  of 
the  capitalists,  whose  policy  he  so  strenuously  opposed. 

Between  three  and  four  years  since,  and  after  preach- 
ing in  Fall  River  some  six  years,  he  decided  to  accept 
a  call  to  become  again  the  pastor  of  the  Central  War- 
wick church,  at  Apponaug,  where  he  still  remains. 

Like  most  of  the  ministers  of  the  denomination,  he 
seldom  writes  a  sermon  in  full ;  and  therefore,  much  to 
our  regret,  declines  to  furnish  a  complete  sermon  for 
this  work.  He  has,  however,  placed  the  following 
sketch  of  one  of  his  sermons,  and  which  was  published 
in  Zion's  Banner  in  1841,  in  our  hands,  with  permis- 
sion to  insert  it  in  the  stead  of  a  more  finished  j)ro- 
duction. 


22 


SERMON. 

C  R  I  INI  I  N  A  L    PRAYER. 

BY  BENJAMIN  PHELON. 

Ye  ask,  and  receive  not,  because  ye  ask  amiss,  that  ye  may 
consume  it  upon  your  lusts. — James    4  :  3. 

The  wisdom  that  cometb  from  above  is  widely  apart 
from  that  which  is  from  beneath,  in  its  principles,  sour- 
ces and  effects.  Of  the  former,  James  says,  "But  the 
wisdom  that  is  from  above  is  first  pure,  then  peaceable, 
gentle  and  easy  to  be  entreated,  full  of  mercy  and  good 
fruits  without  partiality,  and  without  h3'pocrisy."-' — 3  : 
17.  Of  the  latter,  James  speaks  thus,  "  But  if  ye  have 
bitter  env-ying  and  strife  in  your  hearts,  glory  not,  and 
lie  not  against  the  truth.  This  wisdom  descendeth  not 
from  above,  but  is  earthl}',  sensual,  devilish." — 3  : 
14,  15. 

Contests,  divisions,  and  quarrels,  or  disputes,  in 
churches  by  whom  the  Prince  of  Peace  is  acknowl- 
edged as  head,  leader,  and  example,  are  earthly  in 
theii-  nature.  Hence  it  is  asked,  "  From  whence  come 
wars  and  fightings  among  you  ?  come  they  not  hence 
even  of  jour  lusts  that  war  in  your  members  ?  Ye 
lust,  and  have  not ;  ye  kill  and  desire  to  have  and  can- 
not ol^tain  ;  ye  fight  and  war,  yet  ye  have  not,  because 
ye  ask  not.  Ye  ask,  and  receive  not,  because  ye  ask 
amiss,  that  ye  may  consume  it  upon  3'our  lusts.'' — 
James  4 :  1,  2,  3.     Criminal  prayer,  faultily  addressed 


SERMON.  251 

to  God,  is  earthly  in  its  chnracter.  This  kind  of  prayer 
We  would  notice,  and  present  to  you  a  few  thoughts 
upon  it  in  the  following  order.  First,  prayer ;  sec- 
ondlv,  in  what  respects  our  prayers  may  be  amiss  ; 
thirdly,  the  criminality  of  prayer  offered  amiss.  How 
necessar}'-  that  we  all  should  beseech  God,  to  teach  us 
how  to  pray  ? 

I.     We  would  notice  what  prayer  is* 

"Prayer  is  the  offering  up  of  our  desires  to  God  for 
things  lawful  and  needful,  with  a  humble  confidence  to 
obtain  them  through  the  alone  mediation  of  Christ,  to 
the  praise  of  the  mere}',  truth  and  power  of  God."  The 
following  remarks  may  contribute  to  give  us  a  more  en- 
larged view  of  its  nature. 

1.     Pra3'er  is  desire,  jietition,  or  supplication. 

Various  terms,  such  as  the  following,  are  employed  to 
express  the  above  elements  of  prayer.  '■^AsJi,  and  it 
shall  be  given  you  ;  seeli,  and  ye  shall  find  ;  hnocli,  and 
it  shall  be  opened  unto  you." — Matt.  7  :  7,  8,  9,  10,  11. 
"  The  Lord  will  hear  when  I  call  unto  him." — -Ps.  4  : 
3  ;  4  :  1  ;  145  :  8  ;  Rom.  10  :  12 ;  1  Cor.  1:2."  That 
Daniel,"  his  enemies  said,  "which  is  of  the  children  of 
the  ca})tivity  of  Judah,  regardeth  not  thee,  O  king,  nor 
the  decree  that  thou  hast  signed,  but  maketh  his  jJC^^V/o/i 
three  times  a  day." — Dan.  6  :  13.  "  And  the  Lord 
said  unto  him,"  Solomon,  "  I  have  heard  thy  iiraycr 
and  thy  suppUcatloii  that  thou  hast  made  before  me." — 
1  Kings  9:3.  "  And  Jacob  was  left  alone  ;  and  there 
wrestled  a  man  with  him  until  the  breaking  of  the  day." 
— Gen.  32  :  24.  Praj^er,  as  taught  us  in  the  preceding 
scriptures,  is  an  utterance  of  our  desire  to  the  God  of 
heaven. 


252  ^BENJAMIN    PIIELOX. 

2.  Prayer  has  its  peculiar  characteristics. 
The  following  we  would  mention.  "  For  he  that 
Cometh  to  God  must  believe  that  he  is,  and  that  he  is 
the  rewarder  of  them  that  diligently  seek  him." 
— Ho'b.  ]  1  :  6.  "  Laboring  fervently  for  3^ou  in  pray- 
ers."— Col.  4  :  12.  "  The  efiectual  y^7TCH?  prayer  of  a 
righteous  man  availelh  much." — James  5  :  16.  "  Hear 
the  right,  O  Lord,  attend  unto  my  cry,  give  ear  unto 
ray  prayer,  that  goeth  not  out  of  feigned  lips^ — Ps.  17 : 
1.  "  Continue  in  prayer."— Col.  4:2.  1  Thess.  5  : 
17.  "  If  I  regard  iniquity  in  my  heart,  the  Lord  will 
not  hear." — Ps.  66:  18.  "God  be  merciful  to  me  a 
sinner J'^ — Luke  18 :  13.  Faith,  fervor,  sincerity,  con- 
stancy and  self-abasement,  will  ever  attend  acceptable 
pra^'er. 

3.  The  scope  of  pra^'cr. 

Individuals  can  pray  for  the  things  that  they  need. 
The  Lord's  prayer  beautifully  teaches  this.  Christians 
can  "  pray  one  for  another." — James  5  :  16.  All  men 
may  be  pra^-ed  for.  "  I  exhort,  therefore,  that,  first  of 
all,  supplications,  prayer,  intercessions,  and  giving  of 
thanks  be  made  for  all  meny — 1  Tim.  2  :  1,  2.  All 
that  we  need,  and  all  that  \ve  would  shun,  can  form  a 
part  of  our  petitions  at  the  throne  of  grace. 

4.  The  different  ways  in  which  we  may  pray. 
INIcntally,    Ave   may   pray  like    Hannah,    when    she 

spake  in  her  heart. — 1  Sam.  1  :  13.  Ejaculatory,  as 
the  publican. — Luke  IS:  13.  In  our  closet,  as  recom- 
mended by  Jesus  Christ. — JNIatt.  6  :  6.  General  pra}'- 
er,  as  at  the  dedication  of  the  temple.— 1  Kings  8:  22, 
53.  Social  prayer,  as  the  disciples. — Acts  12  :  12.  In 
the  family,  as  David  did  when  he  blessed  his  household. 


s  E  R  Ji  o  X .  253 

Lasth^  all  prayer  to  be  effectual,  must  be  addressed 
to  God  through  Christ,  in  the  strength  of  the  Holy  Spi- 
rit. "And  whatsoever  ye  shall  ask  in,  my  name,  etc. — 
John  15  :  13.  "  Likewise  the  spirit  also  helpeth  our 
infirmities:  for,"  etc. — Rom.  S  :  26. 

How  blessed  a  duty  and  privilege  is  prayer.  Through 
this  medium  we  can  have  access  into  the  holy  of  holies. 
We  can  invoke  the  presence  of  God,  adore  him,  confess 
our  sin,  seek  all  needful  grace  and  blessing,  plead  with 
God,  dedicate  ourselves  to  him,  and  thank  and  bless 
him.  Who  would  not  pray  ?  Who  does  not  pray  ? 
Prayerless  souls  sustain  an  inconceivable  loss.  Sinner, 
will  you  not  pray  ? 

n.     In  what  respects  our  prayers  may  be  amiss. 

1.  All  prayer  which  lacks  the  preceding  qualifica- 
tions are  amiss,  because  God    enjoins   upon  us  so  to 

pray- 

2.  Prayers  which  ask  for  prosperity  and  blessings 
upon  things  which  God  has  cursed,  are  amiss. 

War,  slaver}^,  intemperance — can  they  be  prayed  for 
by  a  Christian,  except  that  they  may  be  done  awa}^ '? 
Can  the  rumseller,  or  distiller,  or  the  fraudulent  dealer, 
ask  God  to  bless  his  business  '?  Can  any  evil  thing  be 
prayed  for  ? 

3.  Prayer  is  amiss  when  it  is  selfish  and  worldly. 
Who    can    pray  to    become  rich  ?     God  may  make 

you  so,  but  nothing  higher  as  to  worldly  possessions  can 
be  prayed  for  than  Agur's  wish. — Prov.  30  :  S.  Or 
as  Christ  taught — "Give  us  this  day  our  daily  bread." 

4.  Prayers  exclusively  denominational  are  amiss. 
Find  the  scripture,  if  you  can,   where  Christ  teaches 

22* 


254  BENJAMIN    PHELON. 

you  to  pi'ay  exclusively  for  your  denomination,  or 
where  he  requires  you  to  pray  that  3'our  sect  may  be. 
superior  to  all  others.  Yet  there  is  a  considerable  por- 
tion of  prayer  which,  if  literally  translated,  amounts  to 
this,  "  make  us  greater,  or  exalt  us  (no  matter  what 
sect,)  aliove  all  others."     This  prayer  is  amiss. 

5.  All  prayer  which  is  not  reasonable  and  scriptu- 
ral, is  amiss. 

Some  address  God  for  their  minister  that  he  may 
have  a  double  portion  of  his  spirit.  There  is  no  sense 
in  this  prayer,  unless  the  petition  asks  to  make  man 
twice  as  great  as  God  himself.  This  prayer  therefore 
asks  for  what  is  impossible. 

6.  Prayer  for  the  spread  of  Christ's  kingdom  out  of 
the  appointed  course  he  has  chosen,  is  amiss. 

Thus,  prayer  without  effort — pra\^er,  without  works, 
is  dead.  Yet  how  many  pray  for  the  prosperity  of  the 
church  and  the  conversion  of  the  heathen,  and  do  not 
help  with  either  purse  or  hand.  Is  not  this  kind  of 
prayer  amiss  ? 

7  Praj^ers  to  men,  beseeching  them  to  pray  for  us, 
without  prayer  to  God  ourselves,  is  amiss.  Read  Sam. 
12  :  9,  and  you  will  see  this  error.  So  praying  to  saints, 
etc.,  is  amiss. 

III.  Tlie  criminality  of  those  prayers  which  are  of- 
fered amiss. 

1.  A  man  who  knowingly  prays  amiss  is  guilty. 

2.  Such  prayers  dishonor  God  and  religion. 

3.  They  are  a  waste  of  time,  effort,  and  breath. 

4.  Success  cannot  attend  such  prayers.  Hence  a 
religious  community  under  the  influence  of  such  pray- 
ers w^ill  droop,  if  not  die. 


SERMOX.  '255 

By  way  of  conclusion,  we  would  say,  that  in  order 
to  pray  ai'ight  we  must  be  acquainted  with  the  bible. 

The  soul  must  be  warmed  with  the  grace  of  God  in 
order  pray  acceptabh^. 


M.   J.   STEERE. 

Martin  Jenckes  Steere  is  the  son  of  Stephen  and 
Sarah  Steere,  and  was  born  in  Smithfield,  Rhode 
Island,  October  15,  1814.  His  paternal  grand  parents 
were  Friends.  The  facilities  for  intellectual  and  moral 
culture  in  the  neighborhood  in  whicli  he  was  brought 
up,  were  rather  scanty.  But  in  addition  to  those  at 
home,  he  was  sent  abroad  to  school  for  a  time ;  and 
subsequently  engaged  in  teaching,  in  the  district  where 
his  father  resided. 

"  Having,"  as  he  saj^s,  "  very  early  contracted  not  a 
few  evil  habits,  among  which — and  that  which  led  me 
nearest  to  the  verge  of  ruin — ^was  gambling,  it  was  not 
without  a  struggle,  witnessed  only  by  the  All-seeing, 
that  I  gave  my  heart  to  God,  in  1S33."  In  a  time 
when  those  around  him  were  indifferent  to  religious 
things,  he  became  constrained  to  repent,  give  his  heart 
to  his  Savior,  and  openly  embrace  Christianit}' — which 
he  accordingly  did.  In  the  spring  of  1S34  he  was  baj)- 
tized  and  joined  the  second  Smithfield  Freewill  Baptist 
church,  at  Georgiaville,  then  under  the  care  of  M.  W. 
Burlino-ame. 

In  the  fall  of  the  same  5"ear,  he  commenced  preach- 
ing, in  the  same  school  district  where  he  commenced 
teaching — that  is,  as  he  saj^s,  "  right  at  home."  He 
speaks  of  the  evidences  of  his  call  to  the  ministry  as 
possessing  nothing  peculiar.  The}^  were  like  the  evi- 
dences of  other  duties.  "  All  things  considered,"  to 
use  his  own  language,  "  I  felt  that  I  could  satisfy  my 


BIOGRAPHY.  257 

own  conscience  and  the  Great  Master,  in  no  other  wny. 
No  other  calling  appeared  satisfactory.  I  desired  no 
other.  I  entered  the  vine3'ard  of  the  Lord  cheerfull3^ 
Before  conversion,  I  used  to  preach  to  the  echoing  walls 
of  my  vacant  school  room.  But  though  I  entered  upon 
the  calling,  which  I  have  till  this  day  pursued  cheer- 
fulh',  it  w^as  not  without  a  deep  sense  of  its  responsibil- 
it}'.  But  I  have  ever  felt  that  the  responsibility  of  as- 
suming it  was  small,  compared  with  that  of  neglecting 
it,  relative  to  any  who  can  be  useful  in  it." 

Soon  after  he  commenced  preaching,  he  repaired  to 
Parsonslield  Seminar}^,  in  oi'der  to  better  fit  him  to 
pursue  the  calling  of  a  Christian  minister.  While  there, 
he  offered  himself,  and  was  accepted,  as  a  missionary 
to  Orissa.  But  his  health  proved  to  be  inadequate,  and 
he  was  compelled  to  relinquish  the  design.  He  fitted 
for  college  at  the  Fruit  Hill  Seminar}',  in  Rhode  Island ;, 
but  instead  of  entering  college,  he  entered  his  own  sick 
room.  From  this  sickness  he  did  not  recover,  so  as  tO' 
be  able  to  resume  his  studies  at  school. 

Partially  recovering  his  health,  after  a  time,  he  was 
ordained,  and  became  the  successor  of  Mr.  Burlingame,, 
as  the  pastor  of  the  church  with  which  he  first  united, 
and  in  the  neighborhood  where  lie  was  brought  up. 
This  was  in  1837.  Tliis  charge  he  retained,  until  the 
spring  of  1S39,  when  his  health  completely  failed,  and 
he  was  obliged  for  a  time  entirely  to  desist  from  preach- 
ing. About  this  time  he  was  appointed  one  of  the  edi- 
tors of  the  INIorning  Star — a  position  which  he  has  ever 
since  retained. 

After  some  three  years,  he  accej)ted  a  cnll  to  become 
the  pastor  of  the  Freewill  Baptist  church  at  Apponaug, 


2-58  M.J.     3TEERE. 

in  the  town  of  Warwick  ;  l3Ut  with  this  express  condi- 
tion, that  the  church  should  have  no  claim  upon  any 
service,  bej^ond  a  single  sermon  on  the  sabbath.  His 
health  almost  immediately  began  gradually  to  improve, 
and  while  he  remained  at  this  place  he  pursued  a  reg- 
ular course  of  the  ordinary  college  studies.  He  re- 
mained at  Apponaug  three  years,  and  during  that  time 
was  called  to  weep  at  the  grave  of  his  wife. 

He  then  received  a  call  from  the  church  at  North 
Scituate,  which  he  accepted  ;  and  spent  three  years 
with  that  church,  as  he  sa3^s,  "  in  labors  and  trials 
abundant."  While  here,  he  was  married  a  second 
lime.  At  length  he  decided  to  resign  the  charge  at 
North  Scituate,  and  accept  a  call  that  was  extended  to 
him  to  settle  at  Greenville,  with  the  first  Freewill  Bap~ 
tist  church  in  the  town  of  Smithfieid. 

At  the  expiration  of  his  first  ^^ear,  at  this  latter  place» 
he  received  a  call  to  become  the  pastor  of  the 
church  at  Waterford,  Massachusetts,  and  under  such 
circumstances  that  he  deemed  it  duty  to  comply  with 
it.  He  still  remains  at  Waterford,  although  he  has  re- 
ceived repeated  and  pressing  solicitations  to  remove  to 
other  and  apparently  more  prominent  localities.  Among 
other  requests  of  the  kind,  in  1851,  he  received  a  call 
to  become  the  pastor  of  the  FreeM'ill  Baptist  church  in 
Boston,  but  he  thought  it  best  to  dechne  the  proposition* 

He  has  been  a  prominent  member  of  several  General 
Conferences ;  and  at  that  held  at  Conneaut,  Ohio,  in 
1S39,  took  an  active  and  approving  part  in  the  proceed- 
ings relative  to  the  somewhat  celebrated  case  of  Dr  . 
William  H.  Houslc}^,  of  Kentucky — by  which  large 
numerical  accessions  to  the  denomination  were  virtually 


^. 


c--^^^^;^^:^^;^^^ 


SERMON.  259 

rejected,  simply  because  of  their  connection  with  slaver}'. 
At  the  General  Conference,  held  at  Unadilla  Forks, 
New  York,  in  1844,  he  was  appointed  by  that  body  to 
write  a  work  on  the  subject  of  licentiousness.  In  com- 
pliance with  this  appointment,  he  wrote  a  little  work, 
entitled  The  Friend  of  Chastity,  which  was  published 
by  the  Printing  Establishment,  and  we  believe  has  met 
with  a  ready  sale. 

The  accompan3dng  portrait,  and  the  following  sermon, 
will  perhaps  impart  all  further  necessary  information 
concerning  his  outer  or  inner  man. 


SEEM  ON. 

AN  APPEAL  TO  YOUNG  PERSONS. 

^     BY  MARTIN  J.  STEERB. 

I  have  ■written  unto  you,  young  men,  because  ye  are  strong. — 
1  John,  2 :  14. 

I  proceed  to  fulfil  the  promise  made  last  sabbath,  to 
address  young  persons  to-da}^  I  do  this,  not  only  be- 
cause I  see  a  necessit3^  for  it,  in  the  many  untoward 
circumstances,  accompanying  the  growth  and  modify- 
ing the  character  of  the  young,  of  both  sexes,  of  the 
present  age  :  but  also,  and  the  more  cheerfully,  be- 
cause of  the  strong  sympathy  I  hold  with  them, — strug- 
gling as  they  are,  between  good  and  evil,  between  ap- 
petite and  selfishness,  on  the  one  hand,  and  virtue  and 
holiness  on  the  other. 

Human  life  is  a  campaign.  From  the  opening  of  the 
first  bud  of  rational  ideas,  till  the  bloom  of  earthly  ex- 
istence is  fuh,  and  even  till  its  last  faded  petal  is  seem- 
ingly lost  in  the  winter  of  the  grave,  the  soul  knows 
nothing  Init  conflict.  As  the  wrecl^ed  mariner,  having 
made  tlie  sands  of  a.  barbarian  coast,  becomes  the  ob- 
ject of  vehement  strife  between  the  different  members 
of  the  clan  into  wliose  hands  he  has  fallen,  so  the  per- 
son, thrown  upon  the  shores  of  time,  is  at  once  beset 
with  the  strangel}^  opposite  influences  of  good  and  evil, 
of  every  character  and  degree  ;  each  acting  in  its  own 
proper  dhection,  and  with  its  own  peculiar  force,  as  if 


SERMOX.  261 

resolved  to  possess  the  victim,  or  sunder  his  being  in 
the  struggle.  This  struggle  for  "  man-soul,''^  we  have 
said,  continues  through  every  age  of  life ;  but  at  none 
is  it  so  wild,  so  fierce,  and  so  determined,  as  in  the  age 
of  childhood  and  3^outh.  At  that  age,  the  opposing  for- 
ces being  more  nearly  balanced,  "  the  battle  hangs  in 
even  scale;"  whereas  in  after  years  the  one  has  gained 
at  least  a  partial  ascendancy,  and  the  other  carries  on 
bat  a  feeble  warfare. 

You,  my  J'oung  friends,  are  in  the  heat  of  this  con- 
llict.  Millions  of  influences,  led  on  by  the  prince  of 
darkness,  are  struggling  with  as  many  led  on  by  the 
prince  of  light,  to  make  conquest  of  your  souls  ;  to  win 
you  to  vice  and  perdition  on  the  one  hand,  or  to  virtue 
and  heaven  on  the  other.  The  good  of  all  worlds  fear 
tor  the  result.  As  they  see  you  for  a  time  bend  to 
vice,  they  tremble.  Again  when  they  see  you  erecting 
yourself  to  virtue  and  holiness  they  rejoice.  God  is  not 
indifferent,  but  affording  you  all  the  aids  possible  to 
moral,  accountable  beings. 

Such,  my  young  friends,  is  your  struggle  between 
this  world  and  God.  And,  O,  if  I  may  but  be  enabled 
to  awaken  3^ou  to  a  clear  and  sufficient  consciousness 
of  it,  so  that  you  will  perceive  and  feel  that  every  vo- 
lition of  your  mind  is,  according  as  it  is  virtuous^  or  vic- 
ious, indicating  a  tendency  of  the  conflict  to  ruin  on  the 
(^ne  hand,  or  redemption  on  the  other,  then  will  I  re- 
joice— rejoice  that  you,  if  lost,  will  not  chide  my  neg- 
lect ;  if  saved,  will  glorify  God,  on  my  account. 

The  author  of  our  text  is  known  in  the  scriptures   as 
"  the  disciple  whom  Jesus  loved."     He  had   not  only 
seen  the  Lord  in  person,  and  leaned  upon  his  bosom, 
23 


2G2  M  .     J  .    S  T  E  E  R  E  . 

and  witnessed  his  transfiguration,  and  wept  at  his  cru- 
cifixion, and  rejoiced  at  his  resurrection,  and  stood  in 
mute  astonishment  at  his  ascension,  but  he  had  seen 
many  yeai^s — was  gray  with  time,  worn  with  toil,  and 
heavy  with  experience.  His  word  is  therefore  clothed 
with  the  greater  authority. 

That  veteran  disciple,  as  he  looked  forward  to  what 
should  be  after  him- — as  he  contemplated  the  greatness 
of  the  work  which  the  church  had  to  do,  and  the  vio^ 
lent  opposition  in  the  midst  of  which  it  must  be  done, 
turns  to  inquire  after  her  human  resources.  And  he 
finds  them  in  her  young  men,  who,  having  subdued  "the 
lust  of  the  eye  and  the  pride  of  life  "  were  ready  to  as- 
cend to  the  battles  of  the  cross.  And  that  he  may 
make  the  3'oung  and  victorious  stronger,  preparatory  to 
greater  victories,  as  the  result  of  battles  fought  over  his 
own  grave,  he  writes  to  them  words  of  counsel  and  en- 
couragement. 

Permit  us  now,  3'oung  friends,  to  say  several  things 
to  you,  and 

First.  Let  it  be  remarked,  that  although  we  cannot 
turn  to  all  of  you  of  either  sex,  as  those  who  receive  the 
word  of  God  into  your  hearts,  and  have  overcome  the 
evil  one,  still  we  can  turn  to  you  as  the  "  strong  " — as 
those  who  constitute  the  hope,  and  the  only  human  hope, 
of  the  advancing  world. 

The  fathers,  where  are  the}-^  ?  Gone,  gone — all  gone  ! 
And  very  soon  we  who  are  a  little  more  advanced  in 
years,  shall  have  been  gathered  to  them.  On  the  wide 
earth  none  will  soon  be  left,  save  those  who  are  now- 
just  ascending  the  stage  of  life,  wearing  the  badges  of 
its  prime  and  pride  and  conscious   strcnclh.     On   vou. 


S  E  R  M  O  ]>f  .  263 

my  young  friends,  the  ends  of  the  world  must  soon  falL 
Unlike  the  strong  Atlas,  you  are  more  than  fabulously 
to  bear  up  the  earth.  Whatever  work  is  to  be  de- 
manded, you  are  to'  perform — 'whatever  diguit}^,  you 
are  to  sustain — whatever  high  places  of  trust  and  power, 
you  are  to  fill — whatever  virtue  is  called  for,  3^ou  are  to 
maintain — whatever  truth  is  to  be  defended,  3'ou  are  to 
be  its  champions.  And  the  command  to  worship  God 
will  rest  upon  none  but  you,  and  the  younger  growth 
around  you.  Well  then,  may  we  turn  to  you,  as  to 
those  in  whom,  and  in  whom  alone,  the  great  trust  of 
universal  humanity — the  vast  responsibility  for  the 
whole  world — is  soon  to  be  committed. 

We  appeal  to  you,  in  behalf  of  the  State,  which  anx- 
iously awaits  its  fall  into  your  hands,  and  in  behalf  of 
the  church,  which  upon  its  knees  implores  its  great 
Head  to  "  make  you  perfect,  stablish,  strengthen  you,'* 
that  you  may  worthily  bear  its  infinite  responsibilities, 
and  under  God,  carry  it  forward  to  the  conquest  of  the 
nations.  To  you,  young  friends,  we  appeal,  that  you 
prepare  yourselves  to  bear  above  our  ashes  the  banner 
of  the  all-saving  cross,  with  the  firm  grasp  and  step  of 
wise  and  pious  virtue.  For  unless  you  do  it,  it  will 
not  be  done,  and  so  our  graves  shall  be  desecrated. 
Unless  society  thrive  in  your  hands,  it  will  not  thrive  at 
all.  Unless  the  world  progress  under  3-our  auspices,  it 
will  not  progress  at  all.  And  if  it  retrogress,  5'ou  must 
stand  responsible  for  its  retrogression.  Arouse,  I  be- 
seech you,  to  a  rational  view  of  the  duties  that  are  so 
soon  to  devolve  upon  j^ou.  You  cannot  then  fail  to  feci 
deeply  your  need  of  high  and  peculiar  qualifications. 
''  In  committing  to  3'ou  her  interests  and  privileges,  so- 


264  M.    J.     STEERE. 

ciety  imposes  iijDon  you  corresponding  claims  ;  and 
demands  that  you  be  prepared  to  fill  with  honor  and 
usefulness  the  places  which  you  are  destined  to  occu- 
py." And  this  demand  is  confirmed  and  sanctioned  by 
the  awful  voice  of  your  Maker,  God  ! 

Secondly.  We  proceed  to  remark  that,  from  con- 
sidering the  vast  amount  of  thinking,  care  and  toil  which 
the  world  is  to  demand  of  the  next  generation  of  mature 
life,  we  can  turn  to  you,  young  friends,  as  to  those  who 
are  not  only  strong  but  ever}^  wa}^  conditionally  compe- 
tent to  it.  There  can  be  no  fear  that  the  interests  of 
church  or  state  shall  suffer  in  your  hands,  provided  you 
feel  and  act  as  you  should,  in  view  of  becoming,  under 
God,  its  sole  guardians.  Your  capabilities  of  wisdom 
and  goodness  and  strength,  are  not  inferior  to  those  of 
your  predecessors  in  the  administration  of  human  affairs; 
while  your  facilities  for  developing  them  are  far  gi'eat- 
er.  You  are  not,  therefore,  to  stand  where  the  fathers 
stood  ;  but,  after  their  decease,  to  advance  onward  from 
the  point  to  which  they  conducted  you  and  where  they 
left  you.  To  do  this  you  are  competent,  and  as  those 
who  are  to  carry  forward  human  enterprise,  you  are 
under  the  most  imperative  obligation  to  accomplish  it. 

We  have  said  that  you  are  competent  conditionally. 
For  though  we  see  in  3-ou  the  germs  of  sufficiency  lor 
the  responsible  trust  which  societ}''  and  the  cliurch  are 
about  1o  confide  to  your  hands  ;  still  there  is  room  left 
for  anxious  solicitude,  whether  those  germs  shall  be  so 
nursed  by  education  and  piety,  that  they  shall  actually 
develope  themselves  in  the  fuU  qualification  for  your 
future  duties. 

"  Full  many  a  gem  of  purest  ray  serene, 
The  dark,  unfathomed  shades  of  Ocean  bear  ; 


S  E  R  M  O  X  .  265 

Full  many  a  gem  is  born  to  blush  unseen, 
And  waste  its  sweetness  on  the  desert  air." 

Many  a  human  capacity,  in  the  full  development  of 
which,  the  world  would  see  a  man  capable,  under 
God,  of  conductmg  human  society  through  its  most 
fearful  crises,  is  doubtless  now  sunk  quite  out  of  sight 
in  darkness  and  pollution. 

Nor  is  this  true  of  communities  under  the  degrada- 
tion of  heathenism,  mohamedanism  and  despotism  only. 
Even  in  the  most  enlightened  Christian  communities,  so 
many  and  &o  powerful  are  the  circumstances  which 
may  combine  to  prevent  the  full  development  of  the 
man  from  the  child  and  youth,  that,  in  reference  to  even 
them,  the  poetry  above  may  be  safely  quoted.  Were 
all  the  treasures  of  ocean's  bosom  thrown  upon  the  dry 
land,  how  rich  might  all  men  become.  Were  all  the 
wild  flowers  of  untrodden  solitudes  transferred  to  the 
vicinity  of  the  dwellings  of  civilization,  how  would 
every  garden  be  a  beautiful  parterre.  And  so  if  all 
the  hidden  treasures  of  the  human  mind  were  devel- 
oped, if  all  the  germs  of  strength  in  the  child  were 
nourished  up  to  their  fullest  possible  growth,  how  rich 
the  world  would  be  in   "  wisdom  and  knowled<T;e  and 

joy-" 

We  see  in  you,  young  friends,  all  that  is  necessary 
as  a  ground  of  your  qualification  to  become,  under  God, 
the  repositories  of  the  world's  universal  trust.  The 
sufficient  germ  we  see  !  And  it  is  with  the  hope  of 
inspiring  you  with  zeal  in  the  culture  of  it,  that  we  ad- 
dress you  as  we  do  to-day.  Feel  that  for  your  future 
duties,  preparation  is  necessary  !  For  that  preparation 
this  is  the  season.  Be  watchful,  be  vigilant,  be  active! 
23* 


2G6  M.    J.    ST  E  ERE. 

And  here  let  me  say,  that  the  responsibiUty  which 
you  are  to  bear,  and  for  the  support  of  which  you  are 
in  youth  to  prepare,  is  not  hmited  to  time.  You  are  to 
bear  it  on  to  eternity",  and  stand  beneath  its  awful  pres- 
sure before  the  judgment  seat  of  God.  For  all  that  is 
committed  to  you,  3'Ou  are  as  stewards  to  give  ac- 
count, and  stand  responsible,  in  the  day  when  God,  in 
Christ,  shall  judge  the  secrets  of  all  hearts.  And 
hence,  all  your  responsibihty  for  the  interests  of  the 
world,  both  temporal  and  spiritual,  resolves  itself  ulti- 
mately into  responsibility  for  yow  own  salvation  !  Your 
good  is  made  to  depend,  as  a  condition,  upon  the  good 
3'ou  do  or  attempt  to  do  to  the  world.  Your  obligation 
is  to  the  world  and  God  ;  and  you  are,  through  Christ, 
blessed  and  saved  onlj^  as  you  faithfully  discharge  it. 
Impressed  with  this  sentiment,  we  trust  3'Ou  will  list 
attentively  to  our  third  point  of  remark,  which  is — 

Thirdly.  The  consideration  of  the  means  by  which 
you  may  he  prepared  for  the  work  lying  before  you. 
And  the  first  we  notice  is — 

1.  Cool  consideration.  Far  from  us  be  the  thought 
of  binding  down  the  young  mind  to  the  staid  and  sober 
thoughtfulness  which  becomes  age,  or  which  "  says  of 
laugliter,  it  is  mad  !"  or  that  looks  with  suspicion  upon 
every  mirthful  flow  of  the  juvenile  spirits.  Let  the 
young  laugh  and  be  happ}^  !  But  on  the  other  hand, 
.we  would  not  have  them  so  altogether  children,  as  to 
betray  no  fbreshadovvings  of  the  future  man,  in  seasons 
of  sober  thoughtfulness.  Sa^^s  an  eminent  divine,  "  of 
the  gixy  and  thoughtless  triflers,  society  has  nothing  to 
expect.  They  may  have  their  little  da}'  of  sunshine 
and  pleasure  ;  then  tliey  will  vanish  and  be  forgotten  as 


SERMON.  267 

if  they  had  never  been.  *  *  *  *  Beaus,  fops,  and  the 
whole  pleasure  loving  fraternity,  are  short  hved  crea- 
tures. They  look  pretty  in  the  gay  sunshine  of  sum- 
mer ;  but,  poor  things,  they  cannot  endure  the  approach 
of  autumn  and  winter,  they  have  their  little  hour  of  en- 
jo^'ment  and  that  is  the  end  of  them." 

You,  young  friends,  are  not  triflers.  And  we  are  un- 
willing that  you  should  trifle  with  yourselves  or  be 
trifled  with  by  others.  Your  duties  are  not  trifles. 
You  must  not  trifle  with  them.  You  are  to  pause  and 
think  what  they  are,  and  what  fitness  is  on  your  part 
necessar}^ — what  you  are  capable  of  becoming  and  ac- 
complishing, and  what  are  your  liabilities  of  failure. 
You  are  to  consider  how  j'ou  may  make  your  youth 
bless  3'our  age,  and  your  time  bless  3^our  eternit3%  It 
is  by  prayerful  consideration,  that  the  higher  and  more 
awful,  sublime  sentiments  of  Forever  settle  down  upon 
the  soul.  It  is  by  this  means  that  j'ou  are,  under  God, 
to  raise  3'ourselves  on  high,  to  look  off"  like  Moses  from 
Pisgah,  upon  the  long  withdrawing  future  which  awaits 
your  advance,  and  upon  the  holy  mount  of  God  in 
which  3-ou  may  dwell  forever.  Be  considerate  then. 
Think,  not  onty  of  present  results  upon  the  little  sphere 
in  which  you  are  now  acting,  but  of  future  results  upon 
a  sphere  forever  enlarging, — stretching  away  in  every 
direction,  infinite  to  all  but  God. 

By  sober  consideration  you  will  find  the  native  power 
to  obedience  constantly  increasing  upon  3'ou,  and  you 
yourselves  will  be  lifted  up  in  spirit  and  in  aim  above 
the  region  of  selfishness  and  sensuahty.  You  will  learn 
to  pity  those  who,  in  their  ignorance  and  self-conceit, 
are  setting  God  and  heaven  at  naught.     Unlike  the 


268  M.    J.     S  TEE  RE. 

thoughtless  rabble,  who  are  eager  onW  for  present  graii- 
tijation,  and  grasping  at  every  pageant,  3-ou  will  learn 
a  prudent  cautiousness,  and  a  salutary  distrust  of  out- 
ward appearances — that  pleasures  often  sing  in  the 
neighborhood  of  destruction  ! 

In  a  word,  by  consideration,  j^our  desire  for  holiness 
and  all  that  can  aid  in  its  attainment  for  heaven  and 
all  that  can  facilitate  your  progress  towards  it,  for  God 
and  all  that  can  bring  you  nearer  to  his  presence,  will 
be  constantly  becoming  stronger.  You  will  thereby 
learn  your  true  dignity  and  the  means  of  maintaining  it. 
Unlike  the  thousands,  who  are  now  in  age  suffering 
the  bitter  consequences  of  j^outhful  thoughtlessness,  you 
will,  b}'  consideration,  in  this  your  spring  time,  sow 
liappy  and  sound  hopes  for  age  and  for  eternity.  Age 
may  never  be  yOurs.  A  fact  with  which  you  will  be- 
come so  familiar  by  proper  consideration,  that,  through 
"  rich  grace  in  Christ  Jesus,"  you  can  hardly  fail  of  the 
necessary  preparation  for  the  eternity,  into  the  hands  of 
whose  God  you  may  early  fall. 

On  this  point,  bear  with  me  a  moment  longer. 
Awake  to  consideration  !  Without  it  }ou  can  make  no 
progress,  but  must  blunder  forever  headlong,  back- 
wards !  It  is  essential  to  the  soul  that  would  save  it' 
self.  Well,  then,  did  the  Jewish  lawgiver  sav  to  a 
fickle,  thoughtless  people,  "  O  that  ye  were  wise, 
that  ye  would  consider  upon  your  latter  end."  Nor  was 
it  strange  that  the  king  of  Israel,  when  he  thought 
(considered)  on  his  ways,  turned  his  feet  toward  heaven. 
Nor  is  it  strange  that  many  souls  have  l)een  awakened 
by  a  tract,  entitled  "  The  Importance  of  Consideration.'* 
It  is  in  this  mental  action,  that  the  germ  of  salvation 


SERMON.  269 

finds  its  first  nourishment — that  the  soul  first  "  comes  to 
itself,"  and  awakes  to  its  duty  and  its  destiny.  Let 
then  the  careless  throng,  living  like  the  fabled  grass- 
hopper, with  no  higher  object  than  the  fleeting  pleas- 
ures of  the  present  moment,  dance  and  sing  around  the 
"  bubble  joy,"  which  laughs  in  the  cup  of  thoughtless 
follv,  alike  indifferent  to  the  solemn  Past  and  the  event- 
ful  P\iture.  Let  them  renounce  all  that  is  noble  and 
sublime  in  their  capabilities — let  them  persist  if  they 
will  in  being  low  and  little  and  sinful ;  but  as  for  us, 
my  young  friends,  let  us  pause  and  consider,  and  do 
and  live  forever. 

As  another  preparation  for  the  responsibihties  before 
you,  we  notice  now  particularly — 

2.  Self-improvement. 

By  your  responsibilities  you  will  understand  the 
whole  spheret)f  your  obligations,  from  the  present  day, 
to  the  great  day  of  "dread,  decision,  and  despair." 
Every  individual's  self  is  vmder  God,  the  source  of  his 
power.  According  to  what  he  is  in  himself,  will  be  the 
judgment  finally  passed  upon  him.  Hence,  on  himself 
sreat  care  should  be  bestowed. 

By  self-improvement,  we  mean  the  improvement  ac- 
cording to  the  will  of  God,  of  all  that  belongs  to  our 
being — physical,  mental  and  moral.  And  at  this  we 
sav,  every  young  person  should  aim,  in  view  of  duties 
and  responsibilities  to  which  he  is  ever  advancing.  He 
is  himself  to  exist,  not  only  to-day,  to-morrow  and  next 
day,  but  forever.  As  lime  is  to  educate  him  for  eter- 
nity, so  every  present  hour  is  to  educate  him  for  the 
duties  of  the  next.  And  thus  his  whole  duration  is  to 
be  but  a  course  of  self-culture.    He  is  to  be  forever  im- 


270  M.     J.    ST  E  EKE. 

proving  in  all  that  enaoljles  and  sanctifies,  preparatory 
to  ever-increasing  responsibilities  and  joys. 

By  self-improvement,  my  3'Oung  friends,  3^on  glorify 
yourselves,  and  prepare  yourselves  to  transfer  all  the 
glory  of  your  being  to  him  who  *'  became  poor," 
stripped  himself  of  glory,  "  for  your  sakes."  By  this, 
you  glorify  3-oar  generation, — ^creating  just  claims  upon 
its  lasting  gratitude.  By  this,  you  glorify  God.  With- 
out this,  therefore,  be  forever  dissatisfied  !  For  the 
sake  of  it,  meet  all  forms  of  labor  and  self-denial  with 
a  smile.  Look  forward  to  the  work  lying  before  you. 
Can  you  be  satisfied  to  assume,  or  even  accept,  the  po- 
sitions which  await  you,  without  thorough  selt-improve- 
ment  ?  Can  you  be  content  to  take  your  place  with 
those  who  are  to  be  the  sole  legislative  and  jx)htical 
thinkers  and  actors  for  the  nation — controlling  its  masses 
by  your  oratory,  issuing  your  edicts  from  its  council 
chambers,  or  even  meting  out  its  weal  by  your  suffrage, 
without  a  comprehensive  self-culture?  Or,  with<jut 
this,  dare  you  take  the  human  control  of  tlie  church — 
the  responsibility  of  the  ecclesiastical  world  into  your 
hands  ?  Dare  3^ou  bear  all  these  cumulative  responsi- 
bilities on  through  the  grave,  to  stand  a  trembling 
steward  before  the  judgment  scat  of  God,  without  all 
the  self-culture  possible  to  3-our  being  and  circumstan- 
ces !  In  a  word,  dare  you  be  responsible  for  yourself, 
and  account  to  God  for  yourself,  as  one  who  having 
passed  through  this  world  thoughtlessly  and  carelessly, 
goes  at  last,  in  frightful  recreancy  to  his  awfiil  trust,  to 
present  his  soul  before  his  Judge  ?  Dare  vou  return 
the  immortal  Spirit  to  you  committed,  corrupted,  and 
uninstructed,  back  to  its  Great  Author  ?     Youno-  friends, 


SERMON.  271 

I  know  your  answer.  At  lliat  awful  tribunal,  before 
wliich  the  strongest  and  most  inflexible  heart  trembles 
and  melts,  not  the  boldest  of  you  would  dare  to  stand, 
after  having  unworthily  held  the  great  and  sacred  trust 
which  a  d3nng  generation  is  about  to  bequeath  a'ou. 
For  the  responsibility  for  all  this,  resolves  itself  into  the 
responsibility  lor  your  onm  sonh.  ! 

Then  seek  improvement.  Let  the  giddy  and  thought- 
less sport  and  flutter  mid  the  pleasures  of  the  present 
hour,  as  if  its  influence  was  not  to  be  carried  forward 
into  the  next ;  but,  for  j'ourselves,  while  you  despise 
not  a  present  cheer,  seek  in  the  midst  of  all,  and  above 
all,  and  as  a  subordinate  end  of  all,  your  own  improve- 
ment. Let  the  trifler  indulge  in  his  trifling,  and  reckon 
the  god  of  carnal  joys  omnipotent  to  bless  ;  but  as  for 
you,  "  count  it  all  joy,"  when,  at  whatever  toil  and 
self-denial,  3^ou  can  add  a  degi-ee  of  vigor  to  your  in- 
tellect, or  a  line  of  beauty  to  jowx  heart.  For  when 
you  are  making  the  best  possible  improvement  of  your '^ 
selves,  you  are  but  just  fitted  for  the  duties  which  are 
constantly  devolving  upon  you.  And  here  let  me  no^ 
tice  more  specificall}',  a  necessity  which,  though  com- 
prehensivel}'-  involved  in  what  we  have  alread\r  said,  is 
worthy  of  a  separate  consideration.  I  mean  the  neces^ 
,*ity  of — 

3.  Submission  to  God — that  submission  which  the 
holy  scriptures  require,  and  which  is  the  first  great 
essential  to  every  thing  noble  in  accountable  existence. 
To  this  duty,  then,  my  young  friends,  let  me  call  your 
undivided  attention.  Not  to  a  theological  dogma,  or  to 
an  ordinance,  do  I  call  you,  though  either  ot  them  may 
be  important ;  but  to  immediate,  unconditional  submis- 


272  M  .    J  .     S  T  E  E  R  E  . 

sion  to  God.  As  to  every  one  of  j^ou  this  is  important, 
so  to  it  every  one  is  through  grace  competent.  Every 
one  of  you  may,  through  the  grace  given  j-ou,  say  and 
feel,  "  The  Lord  my  God  I  will  serve,  and  his  voice 
will  I  obey."  You  may,  because  you  have  the  ability, 
and  3^ou  must,  because  there  is  necessity,  "seek  first 
the  kingdom  of  God  and  his  riohteousness." 

In  attempting  this,  j^ou  must  be  guarded  against  all 
temptations  to  trust  to  baptism,  or  a  religious  education, 
or  self-righteousnes;S,  or  a  fair  outward  character,  a 
punctuality  at  a  formal  church  service,  or  any  other 
thing,  as  a  substitute  for  salvation.  You  must  be  guard- 
ed most  carefully  against  every  thing  which  will  be 
likely  to  neutralize  in  your  mind  the  conscious  sense  of 
the  necessity  of  absolute,  unconditional,  and  immediate 
submission  to  God.  Be  assured  that,  however  it  may 
seem  to  man,  who  looks  only  upon  time,  with  God, 
who  views  eternity,  this  submission  is  the  "  sine  qua 
novb''  of  all  true  improvement.  As  Christianity  improves 
nations,  as  no  other  religion  and  no  irreligion  can ;  so 
the  soul  that  is  most  under  its  influence^ — in  other 
words,  the  soul  that,  guided  by  its  light,  submits  most 
conscientiously  to  God,  will,  other  things  being  equal, 
make  the  most  rapid  strides  in  self-improvement.  As 
then  you  would  make  the  most  of  yourselves,  prepara- 
tory to  a  wortliy  performance  of  all  your  future  duties, 
and  to  meeting  5'our  eternal  destin}^  first  of  all  "  sub' 
mit  yourselves  to  God." 

John  Adams,  TMriting  to  his  son  John  Quincy  Adams, 
at  St.  Petersburg,  in  1782,  says,  "  Your  conscience  is 
the  minister  plenipotentiary  of  God  Almighty  in  your 
breast.     Sec  to  it  that  this  minister  never  negotiates  in 


SERMOX.  273 

vain."  It  was  to  "  God  Almighty"  that  the  future 
president  was  exhorted  by  his  father  to  submit,  through 
the  medium  of  his  conscience.  And  to  him,  m}^  3'oung 
friends,  should  every  one  of  3'ou  submit.  But  this  sub- 
mission is  comprehensive.  It  refers  all  questions  of 
duty,  whether  of  prayer,  of  penitence,  of  baptism,  or  of 
benevolence,  obsequiously  to  the  divine  will.  It  knows 
no  other  will  than  God's.  According  to  his  will,  re- 
nouncing self,  and  receiving  Christ,  it  watches  and 
prays,  it  labors  and  loves.  The  language  of  its  sub- 
ject is, 

"  Through  floods,  through  flames,  if  Jesus  leads, 
I'll  follow  where  he  goes." 

This  "  purpose  firm"  to  obey  God  rather  than  self  or 
man,  is  an  essential  aid,  of  which  no  3''oung  person 
should  fail  to  avail  himself,  wdio  contemplates  his  duty 
and  destiny,  this  side  the  judgment  seat — before  it,  and 
beyond  it.  And  this,  therefore,  w^e  urge  upon  3"ou,  as 
of  first  and  absolute  importance.  Of  first  importance 
to  the  development  of  human  power,  in  view  of  the 
work  to  which  man  is  called.  It  involves  all  that  is 
humble  and  spiritual  and  sublime  in  Christianity,  and, 
though  Christ,  opens  to  the  soul  the  gates  of  a  glorious 
immortalit3'.  It  is  a  dut3^  therefore,  involved  in  the 
highest  self-improvement,  which  no  one  can  neglect, 
who  acts  with  due  regard  to  his  responsibihty  to  him- 
self, to  the  world,  or  to  his  God. 

Bsar  with  m3,  my  young  friends,  while,  in  conclusion, 
I  tax  3^our  patience  but  a  moment  longer.  Be  ye  well 
aware  that  3'ou  are  fast  solving  the  great  problem  of 
your  existence.  Where  the  needle  of  3'our  destiiw, 
now  trembling  it  may  be  in  dread  uncertainty,  shall 
24 


274:  M.    J.    STEERE. 

finall}'  turn,  depends  upon  no  polar  power,  upon  no 
astrological  circumstance,  upon  no  omnipotent  decree, 
but  simply  upon  yourselves.  You  are,  under  God,  the 
star  of  your  own  hope.  Your  destin}^  lies  concealed  in 
yourself,  subject  for  its  development  to  your  own  voli- 
tion and  action. 

Your  character,  you  are  to  form.  Before  you  is  pre- 
sented as  a  model  the  perfect  life  of  Jesus.  But  whether 
your  life  shall  be  formed  upon  it,  or  upon  some  one  of 
the  vicious  models  with  which  the  world's  biographical 
history  teems,  or  whether  rejecting  all  patterns,  3^ou 
rush  along  the  course  of  strano-e  and  extreme  individ- 
uality,  remains  to  be  seen.  Tremendous  as  is  the  de- 
cision of  3'our  eternal  case,  you  are  yourself  to  make  it 
— nay,  j^ou  are  now  making  !  You  are  actually  now 
determining  the  question,  whether  you  shall  bless  your 
generation,  send  a  saving  influence  down  to  the  end  of 
time,  and  yourself  enjoy  for  time  and  eternity  all  the 
blessing  which  salvation  can  bestow  ;  or,  on  the  other 
hand,  disregard  your  conscience,  forget  your  creator, 
and  go  with  the  multitude  to  do  evil,  alike  reckless  of 
the  misery  possible  both  to  the  world  and  to  yourself. 
Whether  3^ou  shall  live  with  a  reference  to  j^our  duty 
to  men,  and  to  God — whether  you  shall  live  above  low 
ambition,  pride  and  vanity — above  the  foolish  and 
wicked  practices  which  may  be  around  you,  resolved 
to  be  something,  though  others  are  nothing — this,  we  re- 
peat, depends  under  God  upon  3'ourselves  alone. 

What  will  3^ou  do  ?  W^hat  will  3^ou — but  time  fails. 
We  must  proceed  no  farther.  We  pray  you  in  Chidst's- 
stead,  be  reconciled  to  God,  and  by  patient  toil,  gather 
up  so  much  sound  and  heavenly  wisdom  as  shall  render 


SfiRMON.  275 

you  competent  to  act  a  generous  and  noble  part  in 
earth's  affairs.  May  you  be  so  truly  wise,  that  inspi- 
ration may  address  you  as  those  in  whom  "  abideth  the 
word  of  truth,"  who  have  overcome  the  evil  one,  and 
who  are  therefore  in  the  highest  and  noblest  and  most 
glorious  sense,  "strong." 


JOSETH    WHITTEMORE. 

Mr.  Whittemore  is  of  mingled  Welsh  and  Scolcb 
descent,  and  was  born  in  Salisbury,  New  Hampshire, 
September,  10,  1813.  His  parents  were  poor,  and  he 
lived  at  home  but  little  after  he  was  seven  years  old.  At 
the  age  of  twelve  years,  he  went  to  live  in  the  family  of 
the  Rev.  Thomas  Worcester,  in  his  native  town.  While 
here,  he  made  some  considerable  advancement  in  intel- 
lectual cultivation  ;  but  though  he  was  before  strictly 
moral,  he  says  that  m  morality  and  vhtue  his  course 
was  now  rapidly  downward. 

After  the  death  of  Mr.  Worcester,  when  he  was  sev- 
enteen, he  worked  out  one  season,  and  also  attended  a 
term  at  the  Franklin  Academy,  and  then  engaged  for 
some  time  in  school  teaching.  He  taught  in  Salisbury, 
Springfield,  Brookfield  in  Vermont,  and  Franklin  in  New 
Hampshire.  He  had  now  became  a  universahstin  sen- 
timent, and  sa3^s  that  he  thinks  he  was  as  careless  upon 
the  subject  of  personal  rehgion  as  any  individual  could 
well  be. 

Rehnquishing  teaching,  he  went  to  Lowell,  Massa- 
chusetts, and  commenced  business  as  a  Brush  dealer. 
Here  he  boarded  in  a  rehgious  family — as  he  says,  "  re- 
ligious in  a  different  sense  from  what  I  had  been  famil- 
iar with,  except  in  the  case  of  my  sainted  mother."  For 
a  season,  he  most  tenaciousty  clung  to  universalism  ; 
but  Christian  hearts  most  earnestly  and  perseveringly 
sought  his  rescue.     At  length,  he  came   into  that  posi- 


BIOGRAPHY.  277 

tion  where  he   could  enjoy  no  rest   until  he  gave  his 
heart  to  God,  and  found  peace  in  believing. 

He  then  united  with  the  Congregationalist  church  in 
Lowell ;  but  upon  a  careful  examination  of  the  New 
Testament,  he  soon  after  became  dissatisfied  with  his 
baptism — having  been  sprinkled  in  his  infanc3^  His 
pastor  declined  to  immerse  him ;  but  removing  to 
Nashua,  New  Hampshire,  in  18-35,  the  pastor  of  the 
Congi-egationalist  church  there,  the  Rev.  Mr.  Nott,  con- 
sented to  immerse  him.  Mr.  Nott  himself,  has  since 
become  a  Baptist. 

About  this  time,  Mr.  Whittemore  commenced  speak- 
ing in  public  religious  meetings,  studying  as  he  was 
able  while  carrying  on  his  business.  In  the  winter  of 
1837,  his  health  failed,  his  business  in  consequence  be- 
came deranged,  and  he  was  compelled  to  give  it  up. 
During  the  ensuing  summer  he  spent  some  time  travel- 
ing in  Maine  as  a  Bible  agent,  preaching  some,  and 
occasionally  lecturing  upon  slavery.  While  thus  en- 
gaged, he  became  acquainted  with  the  Freewill  Bap  - 
tists,  and  when  he  returned  to  Lowell  in  the  fall,  he 
changed  his  church  relations  to  the  Freewill  Baptist 
church,  of  which  Nathaniel  Thurston  was  then  pastor. 
The  winter  and  summer  of  1838,  was  spent  in  study, 
and  in  attending  a  bookstore. 

In  September  of  this  year,  he  commenced  preaching 
to  the  Freewill  Baptist  church  in  Nashua,  where  he  re- 
mained during  the  winter.  Returning  to  Lowell,  for  a 
time  he  was  the  subject  of  great  mental  depression — 
preaching,  however,  occasionally  in  Lowell  and  Charles- 
town.  After  preaching  for  some  time  to  a  Protestant 
Methodist  congregation,  and  also  travehng  a  little  as  an 
24* 


278  JOSEPH    WHITTEMORE. 

itinerant,  he  commenced  preaching  statedly  in  Dough- 
ty's  Falls,  where  he  remained  until  February,  1840. 

In  June  of  that  year  he  removed  to  Tiverton,  Rhode 
Island,  and  on  the  twenty-fourth  of  the  following  Novem- 
ber was  ordained  as  the  pastor  of  the  Tiverton  Free- 
will Baptist  church.  In  this  place,  but  little  had  then 
been  done  by  the  temperance  reformation,  and  he  en- 
countered some  difficulties  in  striving  to  promote  total 
abstinence — but  over  which  he  signally  triumphed. 
Several  revivals  were  enjoyed,  and  about  eighty  were 
added  to  the  church.  A  new  and  excellent  stone  meet- 
ing house  was  also  erected  and  paid  for.  Here  he  lost 
tw^o  oi'his  children  by  death. 

From  Tiverton,  he  removed  to  Pawtucket,  in  Janu- 
ary, 1846,  and  became  the  pastor  of  the  Freewill  Bap- 
tist church  in  that  j^lace.  Two  revivals  occurred  here 
in  connexion  with  his  labors.  Besides  baptizing  twen- 
ty-five who  united  with  the  Freewill  Baptist  church,  he 
baptized  some  for  the  Central  Falls  Congregationalist 
church.  The  Freewill  Baptist  meeting  house  was  re- 
built, but  the  church  was  not  able  to  raise  funds  enough 
fully  to  pay  for  it  at  that  time.  A  part  of  the  time, 
while  he  lived  at  Pawtucket,  he  was  engaged  in  busi- 
ness, in  the  hopes  of  thereb}'  securing  a  better  support, 
but  became  in  consequence   considerably  embarrassed. 

Resigning  the  pastorate  of  the  Pawtucket  church,  he 
eventually  removed  to  Pawtuxet,  preaching  on  the 
sabbath  to  the  small  church  there,  and  laboring  on  a 
farm  during  the  week.  While  he  remained  there,  a 
number  were  baptized  and  added  to  the  church. 

During  the  winter  of  1850 — 1,  he  supplied  the  pulpit 
of  the    Grafton  church,   in   Massachusetts  ;  and  in  the 


BIOGRAPHY.  279 

following  spring  was  selected  as  its  pastor.  He  sustained 
that  relation  for  a  year  ;  in  which  time,  the  church  re- 
moved its  place  of  worship  from  Saundersville  to  Far- 
numsville,  and  some  thirty  were  added  to  its  numbers. 
But  in  the  beginning  of  winter  his  health  failed,  and  he 
was  obliged  to  desist  from  preaching.  Partially  recov- 
ering his  health,  he  supplied  the  01ne3^ville  pulpit  for  a 
while,  in  the  former  part  of  the  summer  of  1S52,  and 
has  now  been  appointed  a  Home  Missionary  in  the 
Rhode  Island  Quarterly  Meeting. 

He  has  been   some   two  or  three  times  appointed  a 
delegate  to  the  General  Conference. 


SERMON. 

VARIETY  AND   UNITY  OF   THE   CHURCH. 

BY    JOSEPH    WHITTEMORE. 

And  in  the  midst  of  the  throne,  and  round  about  the  throne,  were 
four  beasts,  full  of  eyes  before  and  behind.  And  the  first  beast  was 
like  a  lion,  and  the  second  beast  was  like  a  calf,  and  the  third  beast 
had  a  face  as  the  face  of  a  man,  and  the  tuurth  beast  was  like  a  fly- 
ing eagle.  And  the  four  beasts  had  each  of  them  six  wings  about 
him ;  and  they  were  full  of  eyes  within.  And  they  rest  not  day  and 
night,  saying.  Holy,  holy,  holy,  Lord  God  Almighty,  which  was, 
and  is,  and  is  to  come. — Rev.  4:  6 — 8, 

The  book  from  which  this  text  is  selected  is  gener- 
ally considered  particularly  obscure  and  difficult  to  be 
understood.  This  I  think  is  true.  "  The  Revelation 
of  Jesus  Christ  unto  his  servant  John,"  might  have  been 
all  of  it  very  clearly  understood  by  him  to  whom  the  angel 
dkectly  spoke;  but  to  us  there  are  some,  perhaps  many, 
things,  hard  to  be  understood,  which  the  learned  and 
unleained  have  wrested  to  the  destruction  of  many 
souls. 

I  have  not  selected  this  text  because  I  deem  myself 
better  able  to  solve  the  mysteries  of  the  Revelation 
than  others,  or  because  I  design  to  attempt  tlie  exhibi- 
tion of  any  new  theory,  but  only  because  I  think  it  in- 
volves the  topic  which  I  wish  to  discuss. 

The  text  must  be  explained  in  conformity  with  the 
general  design  of  the  context. 

The   opening   scene   is  subhme  in  the  extreme.     A 


SERMON.  2S1 

door  is  opened  in  heaven,  the  throne  ot  God  appears  to 
view,  the  voice  of  a  trumpet  utters  itself — "  Come  up 
hither,"  to  heaven,  to  see  things  to  come  on  earth.  Je- 
hovah sits  on  the  throne,  amid  unutterable  brightness 
and  uneaithly  glories.  Thunderings  and  lightnings  pro- 
ceed from  the  throne  ;  as  symbols  of  that  awful  sublim- 
ity and  mighty  power  of  him,  whom  no  mortal  can  see 
and  live — and  whom  John,  though  wrapt  up  in  a  divine 
extas}^  "  in  the  spu-it,"  does  not  attempt  to  describe. 
He  only  says  he  was,  "  to  look  upon,  like  a  jasper  and 
a  sardine  stone." 

"  Eternal,  uncreated,  infinite, 
Unsearchable  Jehovah,  God  of  trutli. 
Maker,  upholder,  governor  of  all  ! 
Above  all  praise,  above  all  height  of  thought." 

Before  the  throne  sat  four  and  twenty  elders.  I  do 
not  regai'd  these  as  having  any  special  reference  to  the 
Jewish  Sanhedrim,  or  to  the  twenty-four  courses  of 
Jewish  priests,  established  by  David.  But  I  think,  in 
conformity  to  the  grand  design  of  the  book,  these 
were  symbols  of  the  true  church  of  God,  in  both  dis- 
pensations. The  twelve  tribes  of  Israel  comprise  the 
Jewish  church,  the  twelve  apostles  of  the  Lamb  repre- 
sent the  New  Covenant  church  ;  and  here,  before  the 
eternal  throne,  bow  the  four  and  twenty  elders,  repre- 
senting the  unity  of  the  old  and  new  dispensations,  as 
they  shall  be  one,  when,  with  the  fullness  of  the  gen- 
tiles, tlie  Jews  shall  be  brought  in,  and  as  the  proph- 
ets and  apostles,  Moses  and  Jesus,  will  be  one  in 
heaven,  all  wearing  crowns  of  gold  and  white  raiment, 
symbols  of  the   dignity  of  such  as  became  kings  and 


282  JOSEPH     WHITTEMORE. 

priests  to  God,  as  well  as  of  the  spotless  purity  of  the 
saints  composing  the  church  of  God  in  all  time. 

Then,  again,  before  the  throne  burned  seven  lamps, 
which  are  said  to  be  the  seven  spirits  of  God. 

The  number  seven  is  emploj^ed  here,  as  elsewhere,  in 
the  Revelation,  to  express  fullness,  completeness  or  per- 
fection— as  the  seven  churches,  the  seven  angels,  the 
seven  seals,  the  seven  vials,  the  seven  trumpets.  The 
number  seven  was  used  often  by  the  Hebrews  in  the  same 
sense  ;  as  is  seen  by  the  sense  in-  which  they  used  seven 
patriarchs,  seven  kings,  seven  years,  seven  months,  and 
seven  days.  This  teaches  us  that  the  true  worshipers  of 
Jehovah  enjoy  the  fullness  of  the  spirit  of  God.  To 
Christ  it  was  given  without  measure,  even  on  earth  ; 
so  will  saints  enjoy  its  fullness  in  heaven.  The  place 
occupied  by  these  celestial  worshipers,  seen  through 
the  door  in  heaven,  is  a  "  sea  of  glass  mingled  with  fire.?^' 
— Chap.  15  :  1.  Allusion  is  here  doubtless  had  to  the 
brazen  sea  in  the  temple  at  Jerusalem,  which  symbol- 
izes the  same  thing.  The  brazen  sea  was  a  very  stri- 
king type  of  the  blood  of  the  everlasting  covenant,  by 
which,  or  in  which,  we  are  washed  from  sin  ;  and  the 
sea  of  glass  mingled  with  fire,  combining  as  it  does, 
two  powerful  purifying  elements,  is  a  marked  symbol 
of  the  cleansino:  blood  of  Christ,  of  the  washino;  of  re- 
generation  and  the  renewing  of  the  Holy  Ghost,  or  the 
sanctifying  by  the  spirit. 

And  there  was  a  rainbow  round  about  the  throne  ; 
in  sight  hke  unto  an  emerald.  This  is  a  vivid  and  ap- 
propriate representation  of  the  covenant  of  promise,  the 
saints'  securit}^  and  the  foundation  of  the  Christian's 
hope.     The  covenant  encircles  the  throne  itself.     True, 


SERMON,  2S3 

dark  clouds  are  sometimes  round  about  our  God ;  3-et 
showers  of  mercies  are  continually  falling  upon  his  peo- 
ple, and  each  mercy  drop  is  a  j^rism,  through  which 
the  sun  of  righteousness  shines,  painting  back  upon  the 
cloud,  in  celestial  colors,  the  rainbow  of  promise,  upon 
which  is  WTitten  in  characters  of  hght,  "  Fear  not,  little 
flock,  for  it  is  vour  Father's  good  pleasure  to  give  j^ou 
the  kingdom." 

We  maj^  now  come  to  the  more  particular  considera- 
tion of  the  text.  "In  the  midst  of  the  throne  and  round 
about  the  throne  were  four  beasts."  Commentators 
generally  agree  that  the  word  beast  is  very  improperly 
used  in  this  description.  It  evidently  should  be  ren- 
dered lour  living  creatures.  Dr.  Clark  sa3's,  "  a  beast 
before  the  throne  of  God  in  heaven  sounds  oddly."  The 
vision  of  Ezekiel  in  the  first  chapter  of  his  prophecy,  is 
essentially  one  with  this,  and  there  these  same  emblem- 
atical beings  are,  as  they  should  be  here,  called  Hv- 
ing  creatures.  In  the  sixth  chapter  of  the  prophecy  of 
Isaiah,  is  recorded  a  vision  also,  in  some  of  its  parts, 
evidentl}''  designed  to  represent  the  same  things  as  this 
does ;  and  he  calls  the  celestial  beings  which  he  saw, 
seraphim. 

But  Ezekiel  c-learly  explains  the  light  in  which  we 
should  view  these  heavenlj^  beings,  and  shows  the  im- 
propriety of  calling  them  beasts.  When  the  vision  is 
repeated  in  the  tenth  chapter,  with  increased  gi-andcur 
and  some  additional  emblems,  he  declares  the  chern- 
bims  identical  with  the  living  creatures,  seen  by  liim  in 
his  first  vision  by  the  riyer  Chebar. 

Now  the  (jucstion  is,  what  do  these  living  creatures, 
or  cherubims  represent  ? 


2S4  JOSEPH    WHITTEMORE. 

Dr.  Clark  and  others  think  there  is  reference  to  the 
four  standards  or  ensigns  of  the  four  divisions  of  the 
tribes  in  the  Israelitish  camp,  as  they  are  described 
by  Jewish  writers.  The  Hon,  say  the  rabbins,  was 
the  standard  of  Judah  on  the  east,  with  whom 
were  joined  Issacher  and  Zebulon.  The  calf,  or  ox, 
was  the  emblem  of  Ephraim,  who,  with  the  tribes 
of  IManasseh  and  Benjamin,  pitched  on  the  west. 
The  face  of  a  man  was  the  standard  of  Reuben,  who, 
with  Simeon  and  Gad,  pitched  on  the  south.  The 
spread  eagle  was  the  ensign  of  Dan,  who,  with  Asher 
and  Naphtali,  was  on  the  north. 

This  description  agrees  with  the  four  faces  of  the 
cherub  in  the  vision  of  Ezekiel,  already  alluded  to. 

Christian  tradition  makes  these  ibur  living  creatures 
emblems  of  the  four  evangehsts.  The  lion  is  an  em- 
blem of  Mark ;  the  ox,  or  calf,  of  Luke  ;  the  face  of  a 
man,  or  an  angel  in  human  form,  of  INIatthew ;  and  the 
eagle  of  John. 

The  four  divisions  of  the  tribes  of  Israel  is  supposed 
to  represent  the  whole  Jewish  congregation  ;  and  the 
ibur  evangelists  the  whole  Christian  church.  The  vis- 
ion of  the  four  living  creatures,  or  cherubims,  may  b?? 
understood  as  combining  the  two  dispensations  and  re- 
presenting the  church  of  God  in  all  ages,  on  earth  and 
in  heaven.  This  view  accords  with  the  general  de- 
sign of  the  book  of  Revelation,  as  I  understand  it. 
I  suppose  this  book  embraces  the  entire  period,  from 
the  creation  of  man  to  the  general  judgment ;  and 
hence  comes  to  us  as  a  historical  and  prophetical  record 
of  the  whole  church  of  God,  on  earth  and  in  heaven. 
The  four  living  creatures,  then,   may  be  considered 


SERMON.  285 

as  four  emblemalieal  qualities,  or  characteristics,  of  the 
church  of  God,  in  all  time  and  all  places. 

In  reference  to  the  appropriateness  of  these  emblems 
to  represent  the  character  of  the  church  of  God,  a  Jew- 
ish commentator.  Rabbi  Abin,  beautifully  remarks,  in 
explaining  Ezekiel's  first  vision :  "  There  are  four 
which  have  principality  in  this  world  ;  among  intel- 
lectual creatures,  man  ;  among  bird's,  the  eagle  ;  among 
cattle,  the  ox ;  among  wild  beasts,  the  lion.  Each  of 
these  has  a  kingdom  and  a  certain  magnificence  ;  and 
they  are  placed  under  the  throne  of  glory,  to  show  that 
no  creature  is  to  exalt  itself  in  this  world,  and  that  the 
kingdom  of  God  is  over  all." 

These  figures  represent  both  the  diversity  and  the 
unity  of  the  kingdom  or  church  of  God — as  there  are 
some  things  in  which  these  cherubim  are  dissimilar,  as 
well  as  points  in  which  they  all  agree. 

I.  The  diversity  of  these  cherubim,  illustrates  the  vari- 
ety'' in  the  church.  The  Christian  is  not  a  man  of  one 
idea,  nor  is  the  church  of  Christ  founded  upon  a  single 
isolated  j^rinciple  of  goodness.  It  combines  all  that 
variety  of  excellency  which  fits  it  for  every  emergency 
— every  trial  to  which  it  may  be  exposed  in  this  world, 
as  well  as  for  future  ex:altation  to  the  right  hand  of" 
God. 

The  first  cherub  was  like  a  lion — the  king  of  the  for- 
est— the  most  noble  undomesticated  animal  known  to 
man.  The  lion  is  an  emblem  of  power,  strength  and 
greatness,  of  courage  and  majesty.  And  these  are  the 
necessary  elements  to  ensure  victory  and  dominion. 
These,  in  their  best  sense,  belong  to  the  Christian 
church.  Jesus  Christ  is  called  the  Lion  of  the  tribe  of 
25 


2S6  JOSEPH    AV  HIT  TE  MORE. 

Judah,  and  head  over  all  things  to  the  church.  No 
weapon  formed  against  the  army  of  Israel  shall  or  can 
prosper.  God  is  her  defence,  her  shield  and  buckler, 
and  has  pledged  himself  to  give  his  (now)  little  flock 
the  kingdom,  with  its  greatness  and  power  under  the 
whole  heaven.  Never  has  the  earth  witnessed  such  ex- 
amples of  true  greatness  as  have  been  developed  in  the 
church  of  the  living  God.  The  world  has  had  her  he- 
roes, whose  names  figure  upon  the  pages  of  history 
amidst  the  record  of  the  dark  crimes  which  they  com- 
mitted. Notwithstanding  the  world  has  loved  its  own, 
and  attempted  as  much  as  possible  to  cover  the  moral 
deformity  of  her  great  men,  still  their  names  generally 
come  down  to  us  burdened  with  guilt  and  stained  with 
blood.  The  names  of  such  men  as  Alexander,  Caesar 
and  Napoleon,  will  be  remembered  as  long  as  the  record 
of  human  crime  is  perpetuated ;  but  Enoch,  Noah, 
Abraham,  Elijah,  Paul,  Whitefield,  Wesley,  Randall, 
and  those,  of  alike  precious  faith,  will  have  their  names 
embalmed  in  everlastino--  remembrance.  The  Book  of 
Life  can  never  become  obsolete,  nor  can  the  hand 
writing  of  the  Alraight}^  be  blotted  out !  It  is  worthy 
of  remark  that  in  the  entire  history  of  the  ante-deluvian 
period  of  the  world,  embracing  nearl}^  one-third  of  all 
j)ast  time,  the  name  of  but  one  monarch  and  murderer  is 
recorded,  while  the  generations  of  many  of  the  faithful 
are  carefully  preserved.  Tlie  name  of  the  wicked 
shall  rot,  but  the  righteous  shall  be  held  in  everlasting 
remembrance. 

And  where,  I  ask,  do  we  find  true  courage?  We 
can  but  admire  a  bold  and  fearless  spirit,  in  whate^-er 
cause  engaged  ;  but  that  kind  of  courage   and  bravery- 


SERMON.  287 

SO  much  lauded  by  the  world,  is  vastly  inferior  to  that 
which  swells  the  Christian's  heart.  To  rush  into  the 
midst  of  danger,  amid  the  excitement  of  the  battle-field, 
to  face  the  cannon's  mouth  unmoved,  and  dare  the 
thousand  deaths  which  prowl  around  the  warrior's  path, 
requires  indeed  a  bold  spirit.  But  it  cannot  be  denied 
that  this  kind  of  braver}^  is  often  the  result  of  cowardice. 
Thousands  rush  into  the  arena  of  war  aofainst  their  own 
convictions  of  right  and  justice  ;  for  no  better  reason 
than  because  the}^  dare  not  meet  the  frown  of  a  guilty 
world,  by  firmly  maintaining  the  cause  of  the  Prince  of 
peace.  Since  the  fall  of  man,  there  has  been  no  age  in 
which  it  has  not  required  more  courage  to  sa}^,  with  the 
earl}^  disciples,  "I  am  a  Christian,  and  cannot  fight," 
than  it  has  to  go  with  the  multitude,  and,  by  the  blasts 
of  fame  cheered  on,  to  do  deeds  of  daring,  and  com- 
mit the  crime  of  human  slaughter.  He  who,  in  this 
world  of  sin,  dares  to  do  right,  has  indeed  true  cour- 
age, and  he  who  has  conquered  himself,  is  a  true  hero. 
But  if  it  requires  aeourageous  spirit  to  face  the  frown 
of  worldly  ambition,  in  Christian  lands,  how  trul}-  noble 
are  the  spirits  of  such  men  as  leave  their  homes,  their 
friends,  their  all  of  earthly  good,  and  go  to  lands  of  mor- 
al darkness,  to  bear  the  good  tidings  of  salvation  to  those 
who  sit  in  the  regions  and  shadows  of  death.  The 
church  in  every  age  has  produced  men  whom  pesti- 
lence, famine  or  death,  coukl  not  deter  from  carr3-ing 
out  the  commission  of  their  Lord — to  preach  the  gospel 
to  every  creature.  Nay,  every  true  Christian  wull  go 
at  the  bidding  of  his  Master,  or  for  the  cause  of  truth, 
to  prison  or  to  death.  The  blood  of  millions  of  mar- 
t3'rs   gives   ample  testiraonv  to  the  true  courage  of  the 


288  JOSEPH     WHITTEMORE. 

Christian  church.  The  Lion  of  the  tribe  of  Judah  is 
the  king  of  Sion,  and  he  must  sit  upon  his  throne  until 
his  foes  become  his  footstool. 

The  second  cherub  was  hke  a  calf.  The  bullock 
was  an  object  of  worship  among  the  ancient  Egyptians, 
and  in  the  days  of  hieroglyphics,  was  a  sj-mbol  of  pa- 
tience and  perseverance,  as  exhibited  in  agricultural 
pursuits.  The  bullock,  or  calf^  is  employed  in  the 
scripture  to  represent  increasing  strength  and  power. 
"  And  ye  shall  go  forth  and  grow  up  as  calves  of  the 
stall."  And  the  meek,  patient,  persevering  bullock 
submits  his  neck  to  the  yoke  of  his  owner,  so  the 
Christian  takes  upon  him  the  yoke  of  Christ,  and  bears 
the  burdens  of  religion  without  complaint  or  repining. 
As  a  follower  of  Jesus,  who  was  a  pattern  of  meekness 
and  love,  as  well  as  the  Lion  of  power,  the  Christian  pos- 
sesses a  heart  large  enough  for  the  lion  and  3'oung  bul- 
lock to  lie  down  within  it  peaceably  together. 

Humility,  meekness  and  patience,  ai^e  as  necessary 
to  the  gi-owth  and  prosperity ' of  4:he  church,  as  power 
and  authority.  "  The  meek  shall  inherit  the  earth  ;" 
and  those  who  humble  themselves   "  shall  be  exalted." 

The  third  cherub  had  a  face  as  the  face  of  a  man. 
This  denotes  knowledge,  intelligence,  true  wisdom. 
Wisdom  is  the  principal  thing.  With  all  thy  gettings, 
get  understanding.  The  fear  of  the  Lord  is  the  begin- 
ning of  wisdom.  Christianity  is  the  highest  wisdom, 
and  none  are  regarded  by  God  so  foolish  as  those  who 
despise  it.  It  is  truly  humihating  to  man  as  a  sinner, 
to  trace  the  absurdities  izito  which  the  greatest  and 
best  of  men,  destitute  of  religion,  have  fallen. 

The  world  by  wisdom  knew  not  God.     Without  the 


SERMON.  289 

Bible,  men  have  ever  had  confused  and  unsettled  no- 
tions of  the  very  existence  ot"  God  ;  and  still  more  ab- 
surd and  contradictory  have  been  their  ideas  of  his 
laws  and  government.  Not  one  of  all  the  wise  men  of 
this  world,  no  ancient  orator  or  philosopher,  ever  found 
or  expressed  those  consistent  views  of  the  existence, 
attributes,  government,  will  or  worship  of  God,  which 
the  word  and  spirit  of  truth  reveal  to  the  humblest  dis- 
ciple of  Christ.  Religion  is  needed,  not  only  on  account 
of  its  own  inherent  excellenc}',  but  because  it  gives  a 
right  direction  to  all  human  knowledge  and  science. 

Pure  religion  is  the  light  of  the  world ;  and,  learned 
or  unlearned,  without  it  we  are  in  the  darkness  of  ig- 
norance— ignorance  of  what  it  most  concerns  us  te 
know.  Godliness  is  true  intelligence.  What  man  is 
among  animals,  the  Christian  is  among  men. 

The  fourth  cherub  was  like  a  flying  eagle.  This 
represents  the  elevated  and  lofty  position  of  the  Chris- 
tian church.  The  eagle  is  the  bird  of  most  lofty  flight; 
the  king  of  birds,  as  the  hon  is  king  of  beasts.  His 
sight  is  quick,  strong  and  piercing,  to  a  proverb.  He  is 
the  only  terrestial  being  known  which  can  look  directly 
at  the  sun,  in  its  most  dazzling  brightness.  Job  (39 : 
27)  describes  the  eagle  as, 

"  Making  his  nest  on  high. 

The  rock  is  the  place  of  his  habitation. 
He  abides  on  the  crag,  (he  place  of  strength, 
Thence  he  pounces  upon  his  prey  ; 
His  eyes  discern  afar  off." 

Now,   as  the  eagle,   in  his   daring  excursions,   rises 
above  the  clouds  "of  heaven,  the  regions  of  thunder  and 
lightning  and  tempest,   and   approaches  the  very  limits 
25* 


290  JOSEPH    WHITTEMORE. 

of  ether,  and  at  a  safe  distance  looks  proudly  down 
upon  the  contending  elements,  which  dash  in  pieces 
birds  of  lesser  wing ;  so  the  Christian,  whose  conver- 
sation is  in  heaven,  rises  above  the  world,  and  borne  on 
wings  of  faith  and  love,  regards  the  moral  darkness  of 
this  world  and  the  storms  of  sinful  passions,  from  such 
an  elevation,  that  the  sun  of  righteousness  ever  sheds  his 
beams  around  his  head — so  near  heaven,  that  he  can 
hear  God  say,  "nothing  shall  harm  you,  if  ye  be  a  fol- 
lower of  that  which  is  good."         ^ 

As  the  eagle  can  take  the  direct  rays  of  the  sun  in  his 
eye,  and  soar  upward  into  perpetual  sunshine,  while 
every  other  eye  quails  in  its  rays ;  so  the  Christian, 
whose  heart,  and  hopes,  and  treasures,  are  all  above  this 
dark  tempest-beaten  earth,  can  calmly  look  at  Christ, 
the  sun  of  righteousness,  in  all  his  upward  flight  to  glory. 
Even  while  seated  upon  the  great  white  throne,  from 
which  the  heavens  and  the  earth  flee  away  in  terror, 
and  when  he  comes  to  judge  the  world  in  righteous- 
ness, and  all  the  kindreds  shall  wail  because  of  him, 
the  church,  like  eagles  floating  upward  upon  the  wings 
of  a  glor3-gilcled  cloud,  shall  meet  the  Lord  in  the  air, 
and  at  last  stand  triumphant  upon  the  sea  of  glass  like 
unto  crystal,  beholding  God  upon  his  very  throne  with 
joy  and  peace.  And  then  shaU  all  the  redeemed  unite 
with  the  angelic  choir,  who  rest  not  day  and  night,  in  say- 
ing "  Holy,  holy,  holy  Lord  God  xVlmighty,  who  was, 
and  is,  and  is  to  come." 

It  is  worthy  of  notice  that  the  eagle  is  represented  as 
flying — a  flying  eagle — always  on  the  wing,  always  ris- 
ing. So  should  the  church,  in  all  its  members  be  grow- 
ing in  grace,  living  more    and   more  above  the  world, 


SERMO>r.  291 

constantly    seeking   for   that  spiritual  elevation,  which 
brings  us  nearer  and  nearer  to  God  and  to  heaven. 

To  what  extent  this  emblem  is  designed  to  repre^ 
sent  the  church,  it  may  not  be  easy  to  determine,  but 
the  assistance  which  eagles  are  supposed  to  render  their 
young,  in  learning  them  the  art  of  flying,  may  properly 
suggest  the  duty  of  Ch,ristians  in  reference  to  the 
youth,  and  especialh'  their  own  offspring.  "  As  an  eagle 
stirreth  up  her  nest,  fluttereth  over  her  young,  spreadeth 
abroad  her  wings,  taketh  them,  beareth  them  on  her 
wings," — Deut.  32:  11;  so  should  those  who  love 
God  and  IWe  above  the  world,  seek  to  teach  others,  and 
especiall}^  their  children,  the  way  of  life  and  salvation 
— the  happy  art  of  fl3-ing  to  heaven. 

I  know  this  last  text  was  designed  to  illustrate  the 
care  of  God  for  m.en.  But  as  God  cares  for  us,  so 
should  we  care  for  our  fellow  men.  Benevolence  is  not 
only  a  central  principle,  but  also  a  fundamental  law  of 
our  holy  religion.  In  a  word,  what  the  eagle  is  among 
birds,  the  Christian  is  among  men. 

II.     We  may  now  consider  some  respects  in  which 
these  Cherubim  are  alike,  which  iUustrates  the  unity  of 
the  church  of  Christ. 

The  fundamental  principles  of  religion,  or  Christian 
graces — such  as  courage,  patience,  penetration  or  knowl- 
edge, benevolence  and  faith,  which  aro  emblematically 
represented  in  our  text,  have  each  a  distinct  existence, 
and  ma\^  be  separately  considered  ;  but  no  one  of  them 
alone  can  complete  a  Christian  character,  or  justly  re- 
present the  Christian  church.  It  is  the  harmonious 
blending  of  these  sacred  characteristics  that  makes  the 
perfect  man,  or  forms  the  spotless  church.     Hence  the 


292  JOSEPH     WHITTEMORE. 

apostolic  exhortation — 2  Peter  1  :  5 — "  Add  to  j'our 
faith,  virtue,  and  to  virtue  knowledge,  and  to  knowl- 
edge temperance,  and  to  temperance  patience,  and  to 
patience  godliness,  and  to  godliness  brotherly  kind- 
ness, and  to  brotherly  kindness  charit}"."  Hence  the 
points  of  unity  in  the  emblematical  beings  under  con- 
sideration. 

In  the  first  place,  they  were  each  full  of  eyes. 
Whether  this  is  understood  of  the  wings  with  which 
they  were  furnished  merely,  or  of  the  whole  body,  it  is 
prett}''  evident  that  they  could  see  M-ell.  In  this  re- 
spect, they  had  decidedly  the  advantage  of  other  crea- 
tures. Now,  is  not  this  a  just  emblem  of  the  church  of 
God"? — of  all  true  saints  in  all  ages  ?  Have  they  not 
always -had  63^03  to  see  these  things  to  w'hich  the  world 
were  totally  blind  ?  The  most  ignorant  and  lowly  of 
God's  people  have  a  spiritual  discernment,  which  the 
most  learned  and  gifted  of  the  sons  of  earth  have  never 
enjo3'ed,  and  never  can  enjo3\ 

They  had  e\-es  before.  This  maj^  represent  the  spir- 
it of  prophecy,  which  has  ever  been  the  gift  of  the 
church,  and  the  church  onh* — by  which  the  history  of 
the  future  has  been  as  plainly  written  as  the  histor^^  of 
the  past.  Or  it  may  refer  more  particularly  to  that 
wise  foresight  and  preparation  for  death,  judgment  and 
eternity,  which  is  only  made  b}'  the  members  of  the 
true  church  of  God.  The  church  is  looking  forward, 
by  eyes  of  faith,  to  the  promised  rest,  remaining  for  the 
people  of  God  ;  and  they  see,  too,  the  prospective 
doom  of  the  ungodly,  and  knowing '  the  terrors  of  the 
Lord  they  persuade  men  to  flee  from  the  wrath  to 
come. 


SERMOX.  293 

They  had  also  eyes  behind.  Those  who  are  wise 
study  the  past,  and  avail  themselves  of  the  advantages 
of  its  teachings.  It  is  a  precept  of  divine  obligation  to 
"  Remember  the  days  of  old,  consider  the  years  of 
many  generations  :  ask  th}^  father  and  he  will  show 
thee,  thy  elders  and  they  will  tell  thee." — Deut.  32  :  7. 
We  may  greatly  profit  by  copying  the  virtues  and  wis- 
dom of  past  ages,  and  should  be  warned  by  their 
erimes  and  follies.  In  either  case,  there  is  much  ad- 
vantage in  studying  the  past — or  having  eyes  behind. 

And  they  were  full  of  eyes  within.  These  inward 
eyes  are  fit  figures  of  self-knowledge.  "  Prove  your 
own  selves,"  is  a  divine  precept.  Nothing  is  more  evi- 
dent than  the  fact  that  sinners  do  not  know  their  own 
hearts.  The  whole  unconverted  world,  are,  with  the 
Laodicean  church,  saying,  "  I  am  rich  and  increased 
with  goods,  and  have  need  of  nothing  ;  and  know  not  that 
they  are  wretched  and  miserable  and  poor  and  blind? 
and  naked."  They  esteem  themselves  whole,  and  in 
no  need  of  the  balm  of  Gilead,  or  of  the  heavenl}^  Ph}'- 
sician.  But  when  the  eye-salve  is  applied,  and  our 
inward  eyes  are  opened,  and  we  begin  to  see  the 
wretched  state  of  our  hearts,  we  feel  the  need  of  the 
cleansing  blood  of  Christ ;  and  when  pardon  and  re- 
newing grace  have  been  given,  we  must  ever  after  feel 
the  need  of  watching  closely  our  own  hearts,  with  the 
strictest  scrutiny,  lest  the  expelled  evil  spirits  should 
return  to  their  house  aoain. 

Nothing  can  be  more  important  than  strict,  thorough, 
and  frequent  self-examinations.  The  church  must  in- 
deed be  lull  of  eyes  within,  as  well  as  before  and  behind, 


294  JOSEPH     WHITTEMORE. 

that  we  avoid  the  snares  of  the  devil  and  make  our  way 
safely  through  this  sinful,  tempting  world  to  heaven. 

Another  thins:  in  which  these  cherubim  resembled 
each  other  was — they  had  each  of  them  six  wings  about 
him. 

Now,  as  we  have  abundant  evidence  that  these  liv- 
ing creatures  are  indentical  with  the  cherubim  and  ser- 
aphim of  Isaiah  and  Ezekiel,  of  course  they  must  be 
understood  as  employing  their  wings  in  the  same  man- 
ner.— See  Isaiah  G  :  2.  With  twain  he  covered  his 
face.  This  is  a  token  of  the  self-abasement  and  hu- 
mihation,  with  which  the  saints  approach  into  the  pres- 
ence of  God.  Even  angels  veil  tlieir  faces  before  his 
awful  presence.  True  humility  must  alwa^^s  attend 
the  church  in  earth  or  in  heaven. 

With  twain  he  covered  his  feet.  The  feet  of  the 
seraphim  was  an  emblem  of  mortality.  While  with 
two  wings  their  feet  were  covered,  what  a  lively  re- 
presentation have  we  of  the  glorious  fact  revealed  in 
the  gospel,  that  "mortality  shall  be  swallowed  up  of  life." 
This  mortal  shall  at  last  put  on  immortality.  When 
the  saints  awake  from  their  graves,  then  shall  mortality 
cease  forever,  and  the}'  all  have  bodies  like  unto  Christ's 
glorious  bod}'. 

With  twain  he  did  fly.  With  the  two  powerful 
wings,  faith  and  obedience,  Christians  can  not  only  fly 
to  heaven,  but  can  ever  be  supported,  even  before  the 
throne  of  the  Eternal. 

Another  point  of  agreement  in  these  celestial  beings 
was — they  were  all  engaged  in  the  same  employment. 
"  They  rest  not  day  and  night  saying  '  Holy,  holy,  holy 
Lord  God  Almighty,  who  was,  and  is,  and  is  to  come.'  " 


SERMON.  295 

This,  certainh',  is  the  proper  employment  of  the  entire 
church  of  God.  That  this  ascription  of  praise  to  God 
and  the  Lamb  is  not  confined  to  those  who  live  in  heav- 
en, is  evident  from  the  closing  words,  "  is  to  come" — 
to  come  the  second  time  without  sin  unto  salvation. 
With  hearts  and  lives  and  lips,  do  all  the  saints  in 
earth  and  in  heaven  deh'ght  to  render  glory  and  honor 
and  praise  to  God  their  Redeemer  Ibrever.  The  lan- 
guage of  the  church  is — - 

"  I'll  praise  my  Maker  with  my  breath, 
And  when  ray  voice  is  lost  in  death, 

Praise  shall  employ  my  nobler  powers  ; 
My  days  of  praise  shall  ne'er  be  past, 
While  life  or  breath  or  being  last, 

Or  immortality  endures." 

Such  are  some  of  the  characteristics  of  the  church  of 
God.  Such  its  courage,  patience,  wisdom,  glory,  and 
goodness.  Such  its  grand  diversity,  and  such  its  glo- 
rious unity. 

1.  From  this  subject,  we  may  learn  that  the  true 
church  embraces  every  good  thing.  It  is  a  univer- 
sal reformatory  association.  It  is  the  "  light  of  the 
world,"  the  "salt  of  the  earth,"  the  fountain  of  love 
and  peace,  and  the  tower  of  safety.  It  fits  men  for 
every  relation  and  circumstance  of  this  life,  and  elevates 
both  soul  and  body  to  heaven.  What  else  can  this 
world  need?  Christianity  is  destined  to  unbind  the 
heavy  burdens  and  let  the  oppressed  go  free,  to  break 
every  yoke,  to  speed  the  triumph  of  temperance,  to 
banish  licentiousness  from  the  earth,  and  to  beat  swords 
into  plowshares  and  teach  the  nations  to  love  and  prac- 


296  JOSEPH      WHITTEMORE. 

tice  peace.  There  is  not  a  single  principle  of  goodness 
known  in  the  world,  which  does  not  belong  to  the  Chris- 
tian's creed,  nor  a  single  work  of  benevolence  which 
does  not  properly  come  within  the  range  of  his  duty  as  a 
follower  of  Christ.  I  repeat  it,  the  world  can  need 
nothing  better — nothing  else  than  the  complete  and  uni- 
versal triumph  of  the  church  of  the  living  God. 

2.  In  the  light  of  this  subject,  we  may  learn  the  true 
reasons  why  the  professed  church  has  not  accomplished 
more  for  the  salvation  of  the  world  than  it  has  done. 
It  might  reasonably  have  been  expected,  that  an  associ- 
ation so  large  and  of  so  long  standing,  and  founded  upon 
such  glorious  and  heavenly  principles,  and  so  complete- 
ly adapted  to  all  the  wants  and  woes  of  human  nature, 
Tvith  Jesus  Christ  for  its  Captain,  Priest  and  King, 
would  lono-  before  this  time  have  brouo:ht  the  whole 
world  under  its  sacred  control. 

But  the  sad  reverse  is  true.  The  great  majority  of 
men  are  still  enemies  to  God  and  to  his  church.  Relig- 
ion has  made  but  slow  progi-ess  in  the  earth.  Alas, 
why  is  it  so  ?  The  answer  cannot  be  found. in  any  de- 
ficiency in  the  revealed  system  of  religion,  but  in  the 
fact  that  the  world  has  been  permitted  lo  see  so  few 
exhibitions  of  perfect  Christian  character.  All  the  prin- 
ciples of  religion  and  every  practice  of  Godliness  may 
perhaps  be  found  by  ranging  in  our  search  over  the 
entire  Christian  world.  But,  alas,  how  seldom  do  we 
find  a  man  who  has  attained  unto  the  stature  of  a  per- 
fect person  in  Christ  Jesus  ?  In  one  we  may  find  the 
boldness  and  courage  of  the  lion,  in  another  the  pa- 
tience and  meekness  of  the  ox,  in  another  the  intelli- 
gence of  an  angel  in  human  form,  and  in  another  the 


ST3RM0X.  297 

loftiness  and  ambition  of  the  eagle  ;  but  there  are  few 
-who  combine  all  these  graces  in  one  character. 

It  cannot  be  denied  that  there  is  a  lamentable  lack 
of  symmetrical  development  of  graces  in  the  professed 
church  of  Christ.  We  often  find  men  whose  passions 
or  feelings  are  completely  under  the  sway  of  religious 
enthusiasm,  while  they  are  entirely  unable  to  give  a 
single  intelligent  reason  of  their  hope.  Such  men  are 
poorly  fitted  to  convince  a  sceptical  world  of  the  truth 
of  the  Bible.  Others  there  are,  who  can  reason  pro- 
foundly, and  clearly  demonstrate  the  truthof  the  Chris- 
tian theory,  while  they  are  entirely  regardless  of  the 
practice  of  virtue,  and  their  hearts  are  as  cold  as  an 
iceberg.  Such  men  can  never  convince  the  world  of 
the  value  of  religion. 

While  such  is  the  state  of  the  church,  there  can  be 
but  little  unity  of  effort  to  bless  and  save  the  world. 
This  is  another  reason  of  the  limited  success  of  the  gos- 
pel in  the  hands  of  its  professed  believers.  The  church 
notwithstanding  its  variety  must  have  unity,  in  order  to 
bring  the  world  under  its  inflaence.  This  unity  can 
only  be  secured  by  a  more  thorough  development  of  the 
principles  and  virtues  of  the  church  of  God.  There 
must  be  more  sjanmetry  and  proportion  than  is  at  pres- 
ent exhibited  by  Christians,  in  order  to  the  world's  con- 
version. Be  not  deceived,  God  is  not  mocked  ;  and  he 
will  not  abundantly  bless  a  church,  let  it  manifest  ever 
so  much  zeal  for  the  spii'ituality  of  the  gospel,  and  adopt 
ever  so  many  good  doctrines,  while  it  neglects  or  tram- 
ples uponjudgment  and  mercy,  or  refuses  to  let  the  op- 
pressed go  free,  or  to  plead  the  cause  of  the  poor  and 
the  need3'.  Nor  will  he  any  more  favor  those  who  ride 
26 


29S  JOSEPH     WHITTEMORE. 

their  reforms  over  the  Bible  and  the  sanctuary,  and  re- 
ject the  doctrine  of  salvation  through  frith  in  the  Lamb 
of  God. 

The  truth  is,  if  this  world  is  ever  saved  from  sin  and 
death,  it  must  be  done  through  the  agency  of  the  church 
of  God.  If  the  church  ever  accompHshes  this  mighty 
enterprise,  it  must  combine  in  its  creed  and  practice 
all  the  glorious  variety  of  Christianity,  that  its  true  light 
may  shine  before  men.  When  this  emblematical  rep- 
resentation of  the  church  shall  be  fully  realized,  such 
will  be  its  light,  and  goodness,  and  beauty,  and  power, 
that  the  prayer  taught  us  by  Jesus  will  soonbe  answered. 
— "  Thy  kingdom  come,  thy  will  be  done  in  earth  as  it 
is  in  heaven !" 


HOSEA  QUINBY,  A.  M. 

Mr.  Quixby  was  bora  in  Sandwich,  New  Hamp- 
shire, Augast  25,  1S04.  He  embraced,  religion  in 
early  life,  and  became  connected  with  the  Freewill 
Baptists  ;  and  soon  after  felt  called  to  enter  the  Christ- 
ian ministry".  But  he  also  felt  the  need  of  a  thorough 
educational  training,  and  eventually  determined  to  seek 
its  attainment.  In  this,  however,  he  met  with  discour- 
agements and  obstacles.  By  some  of  the  Freewill 
Baptists  of  that  day,  it  was  deemed  not  only  unneces- 
sary, but  absolutely  wrong,  for  a  J^'oung  man  to  go 
through  college,  after  he  thought  that  God  had  called 
him  to  preach,  and  as  a  preparation  for  the  work  of  the 
ministry.  These  of  course  endeavored  to  dissuade  him 
from  his  purpose,  and  a  few  were  quite  strenuous  and 
earnest  in  theh  opposition. 

But  there  were  others  by  whom  he  was  earnestly 
encouraged,  and  he  e\'entually  graduated  at  Watervillc 
College — being  the  first  graduate,  preparing  for  the 
ministry,  who  belonged  to  the  denomination  at  the  time 
of  graduating.  Tingley  and  Tohe}- — the  first  named 
being  one  of  the  earliest  a  nd  most  efficient  ministers  of 
the  denomination — were  classic  scholars,  and  gi-adu- 
ates  ;  but  both  became  such  before  their  connection 
with  the  Freewill  Baptists.  Mr.  Quinb}^  preached  con- 
siderable while  in  college  ;  and  through  this  and  other 
means,  prejudice  against  ministerial  education  was  very 
much  and  rapidly  lessened.  About  this  time,  a  little 
volume  appeared,  in  rcpl\'  to  a  book  containing  some  se- 


300  HOSEA    QUINSY. 

vere  and  ungrounded  charges  against  the  denomination 
by  a  Rev.  Mr.  Butler.  The  repl}^  which  it  seems 
pretty  efFectually  accomplished  its  purpose,  is  common- 
ly reported  to  have  been  written  by  INIr.  Quinby,  while 
an  undergraduate. 

Soon  after  he  graduated,  he  became  the  principal  of 
Parsonsfield  Seminary,  and  in  a  short  time  acquired  an 
extensive  reputation  as  a  very  efficient  and  popular 
teacher.  ]Many  of  the  3"oung  ministers  of  the  denomi- 
nation, and  others  who  contemplated  entering  its  minis- 
try, resorted  to  Parsonsfield,  to  pursue  a  course  of  train- 
ing under  his  instructions.  Of  these,  there  were  quite 
a  number  who  are  now  among  the  most  active  and  in- 
fluential ministers  in  the  denomination. 

He  also  continued  to  preach — quite  as  much  as  many 
of  our  earlier  ministers,  who  were  confined  to  their 
farms  or  their  merchandize,  for  a  considerable  portion 
of  the  week.  And  now,  as  well  as  when  he  was  in 
college,  very  manifest  and  gratifying  results  attended 
his  preaching.  At  the  first  General  Conference  of  the 
denomination,  held  in  1827,  he  Avas  chosen  the  standing 
clerk  of  that  body — a  position  which  he  retained  during 
the  first  seven  sessions,  when  he  resigned  the  office,  and 
received  the  hearty  thanks  of  the  Conference  for  his 
faithful  and  efficient  services.  He  was  also  appointed 
one  of  the  editors  of  the  Morning  Star,  and  continued  to 
contribute  to  its  editorial  columns,  until  his  increasingly 
arduous  duties  as  a  teacher  gave  him  but  little  leisure 
lor  the  use  of  his  pen. 

In  addition  to  these  diings,  while  at  Parsonsfield,  he 
wrote  a  small  treatise  upon  the  subject  of  baptism, 
which  has  been  quite   extensively  circulated,   and  has 


BIOGRAPHY.  301 

received  strong  commendations  from  members  of  other 
communions.  When  the  Freewill  Baptist  Quarterly 
Magazine  was  commenced,  in  1828,  he  began  the  pub- 
lication in  its  pages  of  a  history  of  the  Freewill  Baptist 
denomination — the  materials  for  which  he  had  for  some 
time  been  engaged  in  collecting.  But  he  had  published 
only  a  few  chapters,  when  the  JNIagazine  was  discontin- 
ued ;  and  his  numerous  and  pressing  engagements  have 
prevented  him  from  resuming  its  publication  in  some 
other  form — as  we  believe  he  still  contemplates  doing, 
and  as  it  is  very  much  to  be  hoped  that  he  will  ere  long 
be  able  to  do. 

Upon  the  establishment  of  the  Smithville  Seminary 
at  North  Scituate,  Rhode  Island,  he  was  selected  to 
take  charge  of  it  as  principal.  This  relation  he  has 
continued  to  sustain  up  to  the  present  time  ;  though 
through  financial  embarrassments  the  institution  was 
sold  at  public  auction,  and  has  become  his  individual 
property.  Here  also,  as  at  Parsonsfield,  several  who 
are  now  successful  Freewill  Baptist  ministers,  received 
a  part  or  all  of  their  academic  training  under  his  in- 
struction ;  and  others  have  pursued  their  preparator}' 
studies  here,  who  have  afterwards  stood  high  in  their 
several  college  classes,  and  give  promise  of  no  little 
distinction  and  usefulness. 

Since  he  has  been  connected  with  the  Seminary  at 
North  Scituate,  he  has  also  been  more  or  less  engaged 
in  preaching.  Besides  suppl3dng  for  other  ministers, 
and  preaching  upon  particular  and  special  occasions,  he 
has  been,  at  different  times,  and  in  one  or  tw^o  instances 
for  some  considerable  length  of  time,  the  pastor  of  two 
or  three  of  the  churches  in  the  Rhode  Island  Quarterly 
26* 


802  HOSEA    QUINBY. 

Meeting — spending,  of  course,  but  little  more  than  his 
sabbaths  with  them.  Of  late,  he  has  not  preached  so 
much  ;  but  is  anxious  to  dispose  of  the  Seminary  to  the 
denomination,  that  he  may  not  longer  be  so  closely 
confined  by  the  duties  of  teaching. 

For  quite  a  number  of  years,  he  was  the  committee 
on  the  part  of  our  General  Conference,  to  carry  on  a 
correspondence  with  the  General  Baptists  in  England  ; 
and  when,  in  1847,  a  delegation  was  appointed  by  the 
Conference  to  visit  that  bod}^,  he  was  elected  as  the 
first  reserve  delegate.  Soon  after  the  Theological  Sem- 
inarv  was  removed  to  Whitestown,  New  York,  he  was 
selected  to  deliver  a  course  of  lectures  before  the  stu- 
dents of  that  institution — a  service  which  he  very  sat- 
isfactorily performed.  His  degree  of  Master  of  Arts, 
•was  received  in  course  from  his  Alma  Mater. 

We  very  much  regret  that  Mr.  Quinby  has  not  found 
it  practicable  to  comply  with  our  request  to  furnish  us 
with  a  sermon  for  this  work  from  his  pen. 


^i» 


^^-   ^  ^a^ 


e. 


B.    D.    PECK. 

Benjamin  Drown  Peck  is  the  son  of  Joshua  and 
Sarah  Peck,  and  was  born  at  Bristol,  Rhode  Island, 
April  11,  1813.  When  he  was  quite  small,  his  parents 
removed  from  thence  to  Smithfield,  Rhode  Island. 
They  were  pious,  and  he  speaks  particularly  of  the 
salutary  religious  influence  which  his  mother  exerted 
over  him.  At  one  time,  when  he  was  a  mere  child,  he 
became  very  sick,  and  to  all  human  probability  was 
nigh  unto  death.  But  his  mother  earnestly  prayed  for 
his  recovery,  and  with  a  faith  which  perhaps  only  a 
faithful  Christian  mother  can  exercise,  promised  that  if 
spared  he  should  become  a  minister  of  the  gospel. 
After  his  recovery,  and  frequently  during  his  5^outh, 
she  used  to  remind  him  of  the  promise  she  had  made 
in  his  behalf,  and  in  such  a  way  that  it  produced  a  very 
beneficial  eflfect. 

But  still,  he  lived  apparently  careless  and  indifferent 
tow^ard  religious  things,  much  as  many  others  do,  until 
he  was  about  twenty-five  years  old.  He  was  at  that 
time  the  superintendant  of  the  sabbath  school,  in  con- 
nection with  the  second  Freewill  Baptist  church  in 
Smithfield.  For  some  two  years,  his  attention  ha<l 
been  more  particularly  exercised  with  the  imj)ortance 
of  personal  religion  ;  but  these  convictions  were  kept 
to  himself,  until  the  period  above  mentioned,  when 
during  a  revival  he  made  a  public  profession  of  Chris- 
tianity. He  was  very  soon  after  baptized  and  united 
with  the  Freewill  Baptist  church. 


304  B.     D.    PE  CK  . 

Besides  the  ordiuaiy  educational  facilities  which  the 
place  afforded,  he  spent  two  3-ears  in  attendance  upon 
the  Academy  at  Bolton;  and  eventually  acquired  a 
pretty  thorough  acquaintance  with  English  science  and 
literature.  He  was  also  a  close  observer  of  men  and 
things,  and  from  them  learned  much  that  many  in  vain 
seai'ch  for  in  books. 

His  first  sermon  was  preached  at  Georgia ville,  in 
November  183S,  and  in  the  following  spring  he  com- 
menced preaching  statedh""  to  the  church  of  which  he 
was  a  member,  as  the  successor  of  JNIartln  J.  Steere. 
In  1840,  he  received  and  accepted  a  call  to  preach  in 
Grafton,  Massachusetts,  where  he  was  ordained  on  the 
fourth  of  June  of  that  year.  Here  he  remained  for  six 
years  and  three  months  ;  and  the  church  increased 
from  thirteen  members,  so  that  at  one  time  it  numbered 
some  seventy-five.  From  thence  he  went  to  Water- 
ford,  and  became  the  successor  of  Mr.  Burlingame,  as 
the  pastor  of  the  Freewill  Baptist  church  in  that  village. 
After  being  there  one  year,  he  was  nominated  by  the 
Free  Soil  Party  as  a  candidate  for  the  Massachusetts 
Legislature  ;  and  receiving  a  large  number  of  the  votes 
of  all  parties  was  elected — still  retaining  his  relation  as 
the  pastor  of  the  church. 

In  the  spring  of  1848,  and  at  the  close  of  his  j'ear  of 
legislative  service,  he  received  a  call  to  become  the 
pastor  of  the  Freewill  Baptist  church  in  the  clt}^  of 
Portland.  He  deemed  it  duty  to  accept  the  invitation, 
but  the  church  and  society  at  Waterford  ^Darted  with 
him  with  vcr}-  much  reluctance.  He  accordingly  re- 
moved to  Portland,  where  he  still  remains. 

Very  soon  after  his  settlement  there,  he  began  to  take 


BIOGRAPHY.  30o 

?i  prominent  part  in  the  temperance  movement  in  that 
State.  In  company  with  Neal  Dow,  Esq.,  and  others, 
lie  at  one  time  attended  a  two  days  temperance  meet- 
ing at  Durham,  Maine.  As  the  result  of  that  meeting, 
the  order  of  Temperance  Watchmen  was  originated,  of 
which  Mv.  Peck  has  from  the  first  been  an  active  mem- 
ber. He  is  now  the  chairman  of  the  central  committee 
of  that  order  for  the  State  of  Maine,  and  as  such  is  the 
editor  of  the  "  Watchman,"  the  weekty  temperance 
paper  published  at  Portland.  He  is  also  the  chairman 
of  the  central  committee  for  the  entire  order,  and  thus 
stands  at  its  head. 

All  the  labor  and  duties  necessary  to  these  positions, 
have  been  borne  in  addition  to  his  ordinary  pulpit  and 
pastoral  labors.  He  has  also  been  closely  and  efficient- 
ly connected  with  the  benevolent  operations  of  the  de- 
nomination, and  frequently  has  been  a  member  of  somiC 
one  or  more  of  the  executive  boards  of  our  benevolent  so- 
cieties. 

The  following  sermon  was  delivered  before  the  Port- 
land Benevolent  Society,  which  will  account  for  its  lo- 
cal allusions. 


SEEMON. 

REFLEX  INFLUENCE  OF  BENEVOLENCE. 

BY    BEXJAMIX    D.    PECK. 

Remember  the  word  of  the  Lord  Jesus,  how  he  said :  It  is  more 
blessed  to  give  than  to  receive. — Acts  20 :  35. 

Ix  the  conckiding  chapter  of  St.  John's  gospel,  it  is 
declared  that  there  were  many  things  which  Jesus  did, 
the  which,  if  they  should  be  written  every  one,  the 
world  itself  could  not  contain  the  books.  This  passage, 
though  highly  hyperbolical,  evinces  this  truth,  that  the 
record  of  the  evangelists  does  not  contain  all  the  say- 
ings, works  and  miracles  of  our  divine  Savior.  We  do 
not  understand  the  apostle  as  declaring  such  a  record 
an  impossibility  ;  but  simply  that  there  was  no  neces- 
sity for  a  more  complete  history.  He  means,  if  we 
rightly  comprehend  him,  that  there  is  now  enough  to 
confirm  the  divinity  and  glory  of  Jesus'  mission — that 
the  fundamental  principles  of  his  gospel  would  not  be 
materially  strengthened,  nor  the  nature  of  our  divine 
faith  more  clearl}'  illustrated,  by  additional  testimony, 
or  by  a  more  extended  narration  of  the  labors  of  the 
ISIaster.  Doubtless  the  record  would  have  been  very 
voluminous,  but  it  might  not  have  been  an  impossibihty. 
It  was  not  needed  ;  therefore,  it  was  not  given. 

Our  text  occurs  for  the  first  time  in  the  New  Testa- 
ment, in  the  place-  where  we  now  find  it — neither  of 
the  evangelists  having  mentioned  it.  The  apostle  Paul 
first  calls  our  attention  to  these  words,   and  enjoins  the 


SERMON.  307 

duty  of  remembrance.  And  certainly,  the  life  of  our 
great  exemplar,  as  well  as  that  of  his  immediate  fol- 
lowers, impressess  the  lesson  with  a  moral  force,  not 
to  be  resisted  by  those  who  claim  to  be  his  disciples 
and  the  successors  of  men  who  counted  all  things  loss 
that  the}^  might  win  Christ. 

We  regard   these  words  as  a  precious  gem  of  truth, 
and  it  will  be  our  aim  in  this  discourse  to  illustrate  the 
principle  and  enforce  the  duty  herein  enjoined.     That  it 
is  more  blessed  to  give  than  to  receive,  neither  accords 
with  the  wisdom  of  the  world,  nor  with  the  selfishness 
of  the  unsanctified  heart.     Christian  benevolence  is  not 
a  product  of  this  world,  but  an  implantation  from  above. 
Yet  under  the  kindly  influences  of  Christianity,  it  will 
sometimes  be  developed  here  ;  and  thus  will  a  world  of 
selfish  heinous  be  chano;ed  into  the  imasre  of  God,  and  a 
heavenh*   benevolence  be  duly  manifested,  to  gladden 
and  rejoice  the  delivered  earth.     Slowly,   very  slowly, 
indeed,  will  this  divine   philosophy  be  understood,  np- 
preciated    and    applied.     Now  and  then,   some  few  in- 
dividuals,   grieved  at  the  wretchedness  which  they  be- 
hold, will  inquire,  as  did  the  originators  of  this  societ}', 
cannot   something  be  done  to  remove  the  burdens  and 
afflictions  of  distressed  humanity  ?  and  by  putting  forth 
an  efl^ort  will  learn  to  their  surprise  that  there  is  a  luxu  - 
ry  in  doing  good. 

It  was  reserved  for  Christianity  to  teach  man,  w4iat 
has  never  otherwise  been  taught,  and  what  without  this 
divine  illumination  could  never  have  been  known — 
"  The  brotherhood  of  man  and  the  fatherhood  of  God." 
We  have  seen,  in  connection  with  the  religion  of  Jesus, 
and   under   the   patronage  of  the  gospel  of  the  blessed 


308  B.    D.     PECK. 

God,  scenes  and  exhibitions  which,  until  the  infusion  of 
this  divine  element  into  the  world,  were  never  known. 
Under  the  fostering  care  of  no  other  system  of  religion, 
have  societies  ever  arisen  to  amelioriate  the  condition 
of  suffering  humanit3^  From  Christianity,  humanity  re- 
ceives its  noblest  impulses,  and  by  its  benevolence 
achieves  its  most  glorious  deeds.  Societies  like  this, 
which  I  have  the  honor  to  address  to  night,  are  not 
known,  save  in  a  Christian  land  and  among  a  Chris- 
tian people.  And  even  here,  in  our  best  estate,  en- 
lightened as  we  are,  but  few  of  us,  comparatively,  have 
learned  that  it  is  indeed  more  blessed  to  give  than  to 
receive.  So  poorly  is  the  maxim  now  understood,  and 
so  weak  is  the  faith  predicated  therein,  that  man}',  very 
many,  of  the  professed  followt^rs  of  "  him  who  for  our 
sakes  became  poor,  and  went  about  doing  good,"  scarce- 
1}^  dare  give  of  their  superfluous  wealth,  lest  poverty 
and  want  should  stare  them  in  the  face. 

But  from  what  has  been  done  under  the  guidance  of 
this  divine  word,  we  may  obtain  some  conception  of 
our  duty,  and  form  some  estimation  of  what  will  be 
done,  when  a  clearer  light  shall  be  manifest  to  our  in- 
ward convictions,  and  a  strono-er  faith  shall  character- 
ize  our  life  and  labors.  Then  every  Christian  shall  feel 
that  he  is  the  steward  of  God  and  the  almoner  of  his 
bounties.  Then  selfishness  shall  be  loathed  and  more 
dreaded  than  the  leprosy  or  the  plague.  Then  no 
Christian  will  dare  be  rich,  in  the  superfluous  accumu- 
lations of  the  world,  unless  he  is  also  ricli  in  faith  and 
good  works.  Then  the  cause  of  evil  and  suffering  will 
be  sought  for,  and  the  remedy  being  at  hand  will  be 
applied.     Then  men  shall  know  by  happy  experience 


SERMON.  309 

that  the  reflex  influence  of  a  good  deed  is  far  better 
than  the  abundance  of  riches.  Such  a  day  shafl  come, 
and  aU  of  the  philanthropic  movements  of  this  age  are 
the  precursors  of  its  advent. 

It  is  my  object  this  evening  to  demonstrate  the  truth 
of  this  text,  and  to  show  by  such  facts  and  iflustrations 
as  may  be  adduced,  that  it  is  indeed  more  blessed  to 
give  than  to  receive.  This  is  the  experience  of  so  few 
that  it  may  be  doubted,  and  the  whole  thing  regarded 
as  paradoxical — not  susceptible  of  proof  or  worthy  of 
sober  consideration. 

We  shall  not  now  raise  the  sometimes  mooted  ques- 
tion of  disinterested  benevolence,  nor  declaim  lor  or 
against  the  truth  of  such  a  doctrine.  It  is  sufficient  for 
us  to  know  that  men  act  from  motives,  either  good  or 
bad.  There  are  two  great  principles  in  the  human 
heart,  to  which  may  be  traced  every  thought  we  con- 
ceive and  every  action  we  perform.  There  is  a  wicked 
self-interest,  and  there  is  also  a  sanctified  self-interest  ; 
and  men  always  act  from  the  one  or  the  other.  Sel- 
fishness is  at  the  foundation  of  all  intelligent  action  and 
controls  all  such  action.  These  principles  in  the  hu- 
man heart  may  be  termed  selfishness  and  benevolence. 
The  development  of  the  latter  principle,  is  sure  to  con- 
trol the  former,  though  it  will  never  eradicate  it  from 
the  soul.  It  is  the  work  of  Christianity  to  develope  in 
the  soul  this  divine  element  of  benevolence,  that  it  may 
permeate  the  whole  man  and  govern  all  of  his  actions. 
Thus  selfishness  itself  may  be  sanctified  ;  and  hence  all 
may  come  to  live  and  act  from  the  highest  and  best  of 
all  possible  motives,  a  sanctified  self-interest — having, 
as  did  Moses,  a  regard  to  the  recompense  ol  reward. 
27 


310  B.    D.    PECK. 

]\Iy  subject,  then,  is  the  reflex  influence  of  active  be- 
nevolence ;  and  upon  this  topic  I  found  my  appeal  to 
you  to-night.  Two  things  characterize  the  men  of  the 
present  day,  more  particularly  and  promineiltly  it  seems 
to  us  than  fbrmerl}^ — great  industry  and  great  desire  to 
be  rich.  It  is  well  to  be  industrious,  and  it  is  well  to  be 
rich,  vvhen  one  can  be  so  whhout  being  avaricious,  pe- 
nurious, or  mean.  But  it  is  better  to  be  Godlike  and 
Christlike  and  to  acknowledge  the  kindred  bond  of  the 
race — thus  making  men  happ}^,  by  co-operating  witli 
Providence  in  blessing  a  sin-cursed  earth. 

We  have  no  opposition  in  our  soul  to  rich  men.  On 
the  contrary,  we  have  a  great  respect  for  them.  For 
the  rich  man,  whose  industry  has  accumulated  its 
thousands,  and  who  with  those  thousands  prevents  idle- 
ness and  causes  thrift  in  the  community,  we  feel  a  de- 
cree of  respect  kindred  to  that  which  swells  our  hearts 
when  we  think  of  the  great  benefactors  of  the  race. 
Our  principles  are  not  agrarian,  for  we  a,re  confident 
that  Christianity  repudiates  agrarianism.  What  we 
say  therefore  in  this  discourse  respecting  the  rich,  must 
not  be  set  down  as  originating  in  malice,  or  in  any  de- 
sire to  promote  a  warfare  among  different  classes  of  the 
communit}^ 

We  have  already  spoken  of  a  desire  to  be  rich,  as  a 
strikino;  characteristic  of  the  men  of  our  dav.  Now 
there  is  nothing  hurtful  in  this  desire,  when  it  does  not 
make  haste,  and  accomplish  its  end  by  wrong  means. 
When  men  get  riches  b}^  fair  and  honorable  means,  and 
use  the  world  as  not  abusing  it,  its  possessions  are  per- 
fectly legitimate.  But  the  tendency  is  to  forfeit  the 
principle ;  for,  on  this  side  of  the  golden  mean,  over- 


SERMOX.  311 

whelming  temptations  abound.  God,  however,  has  not 
left  us  without  a  counter-influence  ;  making  as  he  does 
a  constant  demand  upon  our  benevolence,  and  placing 
the  subjects  of  this  demand  right  before  us,  and  all 
around  us.  Suffering  humanity  cries  out  for  relief,  and 
wo  betide  that  miserly  mortal  who  in  his  eager  pur- 
suit of  gold  heeds  not  the  cry  of  God's  suffe^ring  poor. 
The  Savior  has  said,  "  how  hardly  shall  a  rich  man 
enter  the  kingdom  of  heaven."  Not  that  such  a  thing 
is  impossible,  for  it  is  very  probable,  j^ea  certain,  that 
"many  will  enter  therein.  But  the  Savior  knew  that 
there  is  a  strong  desire  in  the  human  heart  to  get  rich- 
es, and  that  the  temptation  is  to  determine  to  get  rich 
at  all  events.  Now  how  can  the  man  whose  affections 
are  set  on  things  below,  and  whose  whole  life  is  devoted 
exclusively  to  the  getting  of  these  things,  enter  the  king-* 
dom  of  heaven  ?  How  can  he  be  happy  here  ;  and  if 
happiness  be  not  commenced  in  him  here,  when  and 
where  shall  he  look  for  its  consummation  ?  To  acquire 
is  certainly  our  duty — to  be  benevolent  and  give  is 
equally  our  dut}'.  To  exercise  all  of  these  faculties  de- 
velops the  true  man  and  the  Christian.  But  to  exer- 
cise acquisitiveness  only,  develops  the  selfish  principles 
of  our  nature.  These  recoil  upon  us  to  our  discomfit- 
ure, cheating  us  of  those  true  joys,  which  result  from 
obedience  to  tlie  universal  law  of  love. 

I.  To  indicate  my  meaning,  and  better  illustrate  my 
subject,  let  me  give  j^ou  a  portrait.  We  will  not  be  in- 
\idious,  or  call  any  particular  individual  to  sit  for  us, 
while  we  delineate  the  characteristics  of  the  miser.  Yet 
ours  shall  be  no  fancy  sketch  ;  for  we  warrant  you  any 
day  a  distinct  view  of  the  exact  prototype, at  your  leisure. 


312  .  B.    D.    PECK. 

He  is  one  whose  aim  has  been  to  ^et  and  never  to  give. 
His  rapacity  knows  no  bounds.  His  greediness  is  hke 
the  grave  or  the  horse  leech,  which  will  never  say  "  it 
is  enough."  This  man  rarely  looks  up  as  he  walks  the 
streets.  His  thoughts  are  earthW,  gross,  and  sensual. 
He  is  thinking  of  his  gains,  and  cares  little  for  the  suf- 
fering around  him.  It  may  be  said  his  heart  is  fixed, 
not  on  God  or  doing  good,  but  on  his  gains,  his  stocks, 
his  dividends.  He  loves  his  gold  better  than  his  Sav- 
ior, and  thinks  more  of  his  bank  notes  than  his  reversion 
in  heaven.  His  notions  of  heaven  consist  of  material 
good,  rather  than  of  spiritual  and  immortal  enjoyments 
and  possessions.  The  symbolical  vision  of  the  Apoca- 
lypse, he  would  interpret  literally  ;  and  thus  that  upper 
world  of  glory  should  become  in  fact,  what  the  proph- 
et's vision  dimly  shadows  in  figures,  a  golden-streeted 
city.  Why  should  we  be  surprised  if,  at  the  close  of 
his  days,  such  an  one  exclaims,  in  the  bitterness  of  dis- 
appointment, "  Life  is  a  failure — life  is  a  failure  !" 

How  can  such  a  life  be  otherwise  than  a  failure,  for  it 
is  intrinsically  wicked,  its  proper  end  and  aim  are  frus- 
trated, and  the  course  marked  out  by  the  Creator  is 
shunned  for  one  of  his  own  liking.  Such  persons  give 
to  time  eternity's  regard,  and  reverse  the  order  of  Prov- 
idence, by  setting  their  affections  on  things  below  and 
not  on  things  above.  They  pa}^  no  heed  to  the  com- 
mand of  the  Savior,  "  seek  first  the  kingdom  of  heaven 
and  its  righteousness."  How  then,  I  ask  again,  can 
anything  but  failure,  utter  failure,  be  looked  fl)r  by  liim 
who  discards  the  divine  philosophy  of  benevolence,  and 
thus  makes  his  mortal  existence  one  continued  day  of 
burden,  accumulation  and  toil.     To  sucli  there  are  no 


SERMON.  313 

intervals,  or  opportunities  to  develop  the  natural  benev- 
olence of  the  heart,  or  to  acquire  the  hedvenly  habit  of 
doing  good,  which  the  gospel  so  abundantly  enjoins. 

Can  such  persons  be  happy? — ^Yes  !  when  man  can  out- 
wit Omnipotence,  and  strike  out  a  self- wrought  happiness, 
unmeant  by  him  who  made  us  and  the  world  we  would 
enjo}'.  '  But  not  till  then  ;  for  a  man's  life  consisteth  not 
in  the  abundance  of  the  things  which  he  possesseth. 
To  be  truly  happy,  ^ve  must  not  only  acquire — we  must 
give  ;  we  must  dispense  the  bounties  of  God's  provi- 
dence. Wealth  has  no  real  value,  and  is  of  no  essen- 
tial benefit  to  its  possessor,  if  he  does  not  seek  to  make 
others  happy  with  it,  b}^  supplying  their  wants  and 
mitigating  their  distresses.  For,  in  making  others  hap- 
P3^,  we  ourselves  are  enriched  ;  and  all  of  the  comforts 
of  this  life,  as  well  as  of  that  to  come,  are  greatly  aug- 
mented. The  avaricious  man,  though  he  hves  many 
days  and  gets  much  riches,  shall  not  enjoy  life. 

Avarice  acts  both  negatively  and  positively.  It 
shuts  out,  it  keeps  back,  it  withholds,  what  is  outward 
and  before  us  of  good.  The  avaricious  is  unfitted  to 
possess  or  to  enjoy.  Then,  as  we  have  said,  it  acts 
positively.  It  belittles,  it  hardens,  it  petrifies,  it  inca- 
pacitates the  soul.  It  takes  away  even  that  which  he 
hath,  and  casts  the  unprofitable  servant  into  outer  dark- 
ness. He  may  look  for  light,  but  there  shall  be  no  vis- 
ion— for  joy,  but  it  shall  not  come.  When  he  dieth, 
he  shall  carry  nothing  away.  His  glory  shall  not  de- 
scend after  him.  It  is  not  the  whole  of  life  to  live  a 
mere  plodding,  worldly,  sensual  existence,  gathering 
and  hoarding  up  riches,  to  eat  by  and  by  our  soul  and 
body  as  doth  the  canker.  With  many,  it  is  a  mystery, 
27* 


314  B.     D.     PECK. 

and  they  desire  to  know  how  the  benevolent  man  and 
the  Christian  can  be  happy,  while  suffering  losses  and 
subjected  to  affliction;  but  in  the  light  of  this  subject  it 
should  not  be  a  mystery. 

An  illustration  of  this  truth  is  found  in  the  history  of 
the  patriarch  Job.  From  being  a  very  rich  man,  he 
was,  in  the  order  of  a  very  mysterious  providence,  re- 
duced to  utter  poverty.  No  mortal  surely  ever  had  great- 
er cause  of  complaint.  Yet  do  we  hear  any  murmuring 
from  his  lips  ?  Not  a  word.  "  The  Lord  giveth  and 
the  Lord  taketh  away,  blessed  be  the  name  of  the 
Lord,"  has  no  repinings  in  it;  but,  on  the  contrary,  it 
is  the  completest  triumph  of  exultant  faith,  under  cir- 
cumstances of  the  bitterest  trial,  which  has  ever  yet 
fallen  to  the  lot  of  man. 

Now  why  is  this  ?  why  this  exultation  under  so  great 
suffering?  why  does  this  poor  afflicted  servant  of  God 
break  forth  with  an  exclamation,  which  indicates  that  he 
is  perectly  satisfied  with  his  lot '?  I.  will  tell  you.  When 
he  had  wealth,  he  bestowed  it  upon  the  needy,  with  a  lib- 
eral hand.  When  it  was  in  his  power  to  do  good,  he  did 
it.  The  poor,  tlie  afflicted,  and  the  suffering,  ever 
found  in  him  a  friend,  a  counsellor  and  benefactor. 
But  we  will  let  him  speak  for  liimself  Looking  back 
upon  what  he  had  done  in  this  respect  he  was  enabled 
to  rejoice  and  take  courage.  He  found  ample  satisfac- 
tion in  the  contemplation  of  his  former  benevolent  deeds. 
He  says :  •'  When  the  ear  heard  me  then  it  blessed  me, 
and  when  the  eye  saw  me  it  gave  witness  of  me.  Be- 
cause I  delivered  the  poor  that  cried  and  the  fatherless 
and  him  that  had  none  to  help  him.  The  blessings  of 
him  that   was   ready  to  perish  came    upon  me,  and  I 


SERMOX.  315 

caused  the  widow's  heart  to  sing  for  jo}-.  I  put  on 
righteousness,  and  it  clothed  me.  My  judgment  was 
as  a  robe  and  a  diadem.  I  was  eyes  to  the  bhnd,  and 
I'eet  was  I  to  the  lame.  I  was  a  father  to  the  poor,  and 
the  cause  which  I  knew  not  I  searched  out." 

Here  then,  is  the  secret  of  the  whole  matter.  And 
it  was  not  in  the  powder  of  satan,  by  all  of  the  accumu- 
lated afflictions  which  he  was  permitted  to  bring  upon 
this  servant  of  God,  to  deprive  him  of  the  genuine  sat- 
isfaction which  a  life  of  beneficence  always  affords. 
Job  had  done  good  as  heliad  opportunit}' — had  used 
the  world  as  not  abusing  it — had  made  to  himself 
friends  of  the  mammon  of  unrighteousness,  and  now  tlie 
reflex  influence  of  these  former  good  deeds  overmasters 
all  his  pains.  Surely  it  is  more  blessed  to  give  than  to 
receive. 

II.  An  argument  may  be  drawn  from  the  bond  of 
universal  brotherhood.  We  are  all  brothers,  we  are  all 
children  of  one  common  Father.  It  is  not  difficult  for 
us  to  understand  the  relationship  which  subsists  be- 
tween ourselves  and  those  who  acknowledge  the  same 
parentage,  who  were  born  in  the  same  house,  gi^ew  up 
around  the  same  hearth-stone,  and  were  fed  at  the  same 
table.  We  can  understand  also  the  reciprocal  duties 
which  grow  out  of  this  relationship,  and  however  widely 
separated  we  may  be  in  this  world,  and  however  diver- 
sified our  lot,  we  can  never  forget  this  family  tie,  this 
bond  of  brotherhood,  and  we  shall  always  feel  bound 
to  aid,  assist  and  love  those  who  are  our  brothers ;  and 
the  family  where  this  reciprocal  love,  this  firm  attach- 
ment, this  mutual  aid,  does  not  exist,  is  not,  and  can 
never  become,   a  happy  family.     I  cannot — having  tlie 


3J.6  B.     D.     PECK. 

means  to  assist — leave  1113-  brother  to  suffer  in  ]50verty 
and  want,  I  cannot  sunder  the  h'gature  which  binds  me 
to  my  father's  children,  witlrout  sooner  or  later  endu- 
ring a  greater  loss  than  they  endure  by  my  neglect. 
The  truth  of  these  statements,  it  seems  to  us,  none  can 
deny.  Extend  now  this  famih',  take  in  the  inhabitants 
of  the  city,  the  nation,  the  world,  and  you  have  the 
family  of  God,  the  equal  children  of  our  common  Father 
— brothers  all. 

Whether  you  comprehend  this  or  not,  it  is  so.  Our 
Father  saj^s  it  is  so.  The  savage  who  shivers  at  the 
poles,  the  tawny  son  of  the  tropics,  as  well  as  all  of 
every  intermediate  clime,  are  thy  brothers.  The  poor 
prisoner,  the  suffering,  emaciated  victim  of  disease,  the 
unfortunate,  the  indigent,  the  virtuous  and  the  vicious — 
all  in  the  places  of  wo,  of  want,  and  sorrow,  are  thy 
brothers,  and  demand  th}-  aid.  Thou  canst  not  isolate 
thj'Self  from  any  of  th}'  Father's  children.  ]Man  was 
not  made  to  live  alone,  and  by  attempting  it  he  forfeits 
his  social  nature,  his  Christian  manhood,  and  becomes 
a  savage — aye,  something  worse  than  a  savage — a  mis- 
anthrope. 

Shall  I  riot  in  luxurious  plenty,  vvhile  m^v  father's  chil- 
dreu,  my  own  dear  brothers,  suffer  in  penury  and  want  ? 
Shall  I  be  filled  to  repletion,  shall  my  coffers  overflow  and 
my  granaries  of  superfluous  wealth  stand  out,  to  mock 
God,  and  tantalise  his  poor,  while  I  in  isolation,  priest 
and  levite  like,  pass  by  on  the  other  side,  as  though  I 
heeded  not.  my  brother  ?  As  well  might  I  say  to  the 
hand,  I  have  no  need  of  thee,  or  to  the  foot,  I  have  no 
need  of  thee.     God  has  bound  me  by  ligatures,  which 


SERMON.  317 

I  have  no  right  to  sever,  to  ever}'-  human  being  ;  and  it 
is  at  my  peril  that  I  attempt  it. 

It  is  not  enough  that  we  leave  our  brothers  alone,  to 
struggle  for  themselves — that  we  do  them  no  positive 
injury.  We  must  do  them  a  positive  good.  Our  own 
happiness  is  intimately  connected  with  our  works  of" 
active  benevolence.  It  is  more  blessed  to  give  than  to 
receive.  This  is  the  true  philosophy  ;  and  when  God 
commands  us  to  be  benevolent — to  give,  and  to  do  it 
liberally,  he  means  to  open  to  us  thereby  sources  of  en- 
joyment, which  the  mere  accumulation  or  possession  of 
wealth  can  never  affijrd  us. 

The  great  duty  then  of  God's  children  is  to  love  one 
another.  This  duty  on  earth,  takes  the  name  and  form 
of  humanity.  We  are  to  recognize  all  men  as  brethren 
— no  matter  where  born,  or  under  what  sky,  or  institu- 
tions, or  religion,  the}^  ma}'  live.  Every  man  belongs  to 
the  race,  and  consequentl}'  owes  a  duty  to  the  rest  of 
mankind.  The  command  is,  "  Thou  shalt  love  thy 
neighbor  as  th3^selP' — discard  it,  contemn  it,  trample 
upon  it,  as  you  may.  This  great  law  of  humanity  re- 
mains unrepealed. 

III.  Our  subject  finds  an  illustration  in  the  life  and  ex- 
ample of  the  Savior.  He  not  only  declared,  "  It  is  more 
blessed  to  give  than  to  receive,"  but  he  actually  went 
about  doing  good.  Never  did  suffering  humanity  ap- 
peal to  him  in  vain.  He  ever  regarded  the  distressed 
with  pity,  and  his  mercy  brought  sure  relief.  At  the 
sound  of  his  voice,  the  deaf  hear,  the  blind  see,  the 
lame  walk,  the  lepers  are  cleansed,  the  sick  are  healed, 
and  the  pooi  have  the  gospel  preached  unto  them.  He 
cures  the  child  of  the  ruler  of  the  synagogue,  raises  to 


318  B.     D.     PECK. 

life  asain  the  son  of  ihe  widow  of  Nain,  hears  and  an- 
swers  the  importunate  praA'er  of  the  Syrophenician  moth- 
er, and  gives  back  again  to  the  embrace  of  tiie  disconso- 
late sisters  the  brother  who  had  laid  in  the  grave  four 
days. 

The  Savior  never  neglected  man's  physical  wants. 
Witness  his  regard  for  the  multitude,  when  the}"  were 
an  hungered.  He  did  not  send  them  away  empty  ;  but 
commanding  them  to  be  seated,  he  performed  a  mira- 
cle and  fed  them.  We  cannot  perform  miracles — our 
Master  does  not  require  it ;  but  we  can  do  much,  and 
more  than  this.  ^Ve  can  fulfill  the  prediction  of  Jesus, 
which  he  declared  to  liis  disciples,  amidst  the  miracles 
he  was  performing — "I  say  unto  you,  he  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also ;  -and  great- 
er works  than  these  shall  he  do,  because  I  go  unto  my 
father."  How  instructive  to  the  Christian  who  would 
do  good  is  the  life  and  labors  of  Jesus  ?  Let  none  say, 
I  am  poor  and  cannot  give,  but  remember  the  widow 
and  her  mites.  And  remember,  also,  that  he  that  giv- 
eth  a  cup  of  cold  water  to  a  disciple,  in  the  name  of  a 
disciple,  shall  not  lose  a  disciple's  reward.  We  say 
then  our  Savior  has  taught  us,  both  by  precept  and  ex- 
ample, that  it  is  more  blessed  to  give  than  to  receive. 

One  or  tv*^o  thoughts,  which  occur  to  us  in  contem- 
plating the  life  of  our  divine  master,  we  will  briefiv  no- 
tice in  this  connection.  The  great  mission  of  Christ  in- 
to this  world  was  to  save  souls.  He  came  to  seek  and 
to  save  that  which  was  lost.  This  was  the  burden  of 
his  mission,  the  object  of  his  life  and  death.  He  en- 
tered upon  this  work  witli  a  heart  full  of  love  for  man, 
with,  an  energ}'"  commensurate  with  the  object  he   had 


SERMOIV.  319 

in  view,  and  with  a  knowledge  of  the  obstacles  to  be 
overcome  and  of  the  means  and  aoencies  to  be  used  in 
overcoming  them.  Our  Savior  knew,  and  b}^  his  ex- 
ample has  impressed  the  lesson  on  our  minds,  that  the 
sm'est  avenue  to  men's  religious  convictions,  and  the 
best  means  under  God  to  develop  his  religious  nature, 
are  acts  of  kindness  and  charity,  manifested  towards 
him  amidst  his  bodily  afflictions  and  sufferings. 

All  men  see  the  beauty  of  charity.  Acts  of  kindness 
are  like  apples  of  gold  in  pictures  of  silver.  The  soul 
of  the  sufferer  is  completely  captivated  by  the  deed 
which  conveys  to  the  famished  body  substantial  rehef"; 
and  nothing  opens  the  heart  so  readily  to  religious  im- 
pressions, or  brings  man  so  fully  under  the  power  of 
Christianit}',  as  the  simple  act  of  relief,  which  honest 
Christian  effort  cordially  bestows. 

The  lesson  then  which  is  taught  us  in  the  life  and 
labors  of  our  great  exemplar  is  this — that  to  secure  the 
attention  of  men  to  vital,  heartfelt  religion,  to  interest 
them  in  spiritual  things,  we  must  communicate  to  them 
temporal  things.  We  must  be  practical  Christians. 
We  must  go  about  doing  good.  Jesus  went  among  the 
poor,  distressed  and  suffering  classes,  and  sought  to  do 
them  good.  The  rich,  the  proud,  and  the  might}",  were 
not  prepared  to  receive  him,  and  hence  he  could  not  do 
many  mighty  w^orks  among  them.  They  turned  cold- 
1}'  from  his  presence,  looked  indifferently  upon  his  min- 
istry, and  regarded  him  as  the  friend  of  publicans  and 
sinners.  And  so  indeed  he  was.  These  distressed  and 
outcast  people  he  approached  in  kindness,  and  did  over- 
look their  bodily  wants.  Being  desirous  of  reaching 
their  hearts  with  the  truth,  with  the  life-giving  truth  of 


320  B.    D.     PECK. 

the  gospel,  he  freed  them  from  their  outward  disabih- 
ties,  and  thus  gamed  their  ears,  made  them  the  recipi- 
ents of  spiritual  instruction,  and  the  subjects  of  the  re- 
newing grace  of  God.  It  is  true,  Jesus  declared  great 
principles,  laid  down  important  theories,  promulged  and 
elucidated  doctrines  ;  but  he  infused  into  all  of  his  sys- 
tem, b}"  his  example  and  spirit,  the  breath  of  life. 
Nothing  is  dead,  nothing  formal,  nothing  merely  ab- 
stract or  chimerical.  All  things  are  possible  to  him 
who  hath  faith.  Religion  is  doctrinal,  experimental, 
practical — of  different  elements,  yet  a  unit — one  thing, 
the  one  thing  needful. 

A  religion  then  of  abstract  theories  will  not  make  a 
very  deep  or  lasting  impression  upon  a  world  of  suffer- 
in"'  mortals.  To  pass  current  with  them,  as  a  substan- 
tial  good,  it  must  show  itself  a  practical  verity.  It 
must  have  to  do  with  man  as  he  is,  meeting  and  sup- 
plying his  physical,  mental  and  moral  necessities.  It 
must  possess  in  an  eminent  dcgi'ee  the  elements  of 
humanity. 

Such,  in  contradistinction  from  all  other  systems  of 
religion,  is  the  gospel  of  Jesus,  as  taught,  illustrated 
and  exemplified  by  the  master  himself;  and  when  this 
religion  is  practically  carried  out  and  applied  by  his 
followers,  under  the  blessing  of  the  Hol}^  Spirit,  it  will 
convert  the  world.  And  men  being  converted  by  such 
a  religion  will  remain  firm.  No  opposition  will  deter 
them,  or  weaken  their  attachment  to  that  faith  which  is 
in  Christ  Jesus  our  Lord.  We  think  there  were  but 
few  apostates  from  the  religion  of  Jesus,  among  those 
who  had  been  delivered  from  great  bodily  afflictions. 
Neither  Mary  Magdalene,  nor  blind  Bartimeus,  nor  the 


SERMON.  321 

woman  whom  satan  had  bound  eighteen  years,  nor  any 
others,  who  had  received  like  precious  blessings  from 
his  hands,  would  have  been  very  hopeful  subjects  for 
the  great  promoter  of  apostac}^. 

One  ol"  this  class,  whose  ej'es  Jesus  had  opened, 
could  not  be  induced  by  threats  of  being  cast  out  of  the 
synagogue  to  say  that  his  master  was  a  sinner.  The 
answer  of  the  young  man,  "  whether  he  be  a  sinner  or 
no,  I  know  not,  but  one  thing  I  know,  that  whereas  I 
was  once  blind  now  I  see,"  gives  unmistakable  evi- 
dence of  the  deep  and  favorable  impression,  which  this 
kind  act  of  the  Savior  had  made  upon  his  mind.  In 
every  point  ol  light,  in  which  we  may  contemplate  the 
life  of  Jesus,  we  derive  from  his  word  and  example  a 
clear  exposition  of  our  text,  an  explicit  declaration  that 
it  is  more  blessed  to  give  than  to  receive. 

To  give,  to  be  benevolent,  is  not  only  a  duty,  it  is  a 
privilege — a  delightful  privilege.  God  is  continually 
eivino-  forth  of  his  bounties.  We  see  a  constant  mani- 
festation  of  God's  munificence.  He  daily  feeds  and 
blesses  all  animate  beings.  He  pursues  also  the  sinner 
with  his  gifts,  and  sends  his  rain  upon  the  just  and  the 
unjust,  causes  the  sun  to  shine  upon  the  evil  and  the 
good,  and  what  is  more  and  greater  still,  he  so  loved 
the  world  that  he  gave  his  only  begotten  son,  that  who- 
soever believeth  on  him  might  not  perish,  but  have 
everlasting  life.  Will  it  be  irreverent  to  conclude  that 
it  is  with  God  himself  more  blessed  to  give  than  to  re- 
ceive ;  or  rather,  that  it  is  in  giving  that  the  Divine  be- 
ing himself  enjoys  what  otherwise  he  could  not  enjoy? 

We  cannot  tell,  it  is  true,  what  act  of  Deity  affords 
hmi  the  greatest  pleasure — whether  it  is  in  creating  or 
2S 


322  B  .     D  .    P  E  C  K  . 

preserving  the  ^yorkl.  We  can  institute  no  comparison 
here.  But  when  we  see  him  pursuing  all  creatures 
with  his  bounties,  blessing  the  earth  with  his  gifts,  and 
'  above  all  giving  his  son  to  ransom  a  race,  we  may  safe- 
h'  conclude  that  in  the  administration  of  his  providen- 
tial govermnent,  and  through  the  dispensation  of  his 
grace,  he  takes  pleasure.  The  Savior  has  said,  "  be 
ye  perfect,  even  as  your  Father  who  is  in  heaven  is 
perfect."  It  is  certainly  then  our  duty  to  be  Godlike, 
and  especially  should  we  desire  to  be  like  him  by  al- 
waj's  co-operating  with  his  providential  arrangments. 
When  the  same  benevolent  spirit  that  influenced  the 
deit}^  is  infused  into  our  minds,  we  shall  be  like  him. 
Then  shall  we  realize  the  fulfilment  of  the  promise, 
"  they  that  dwell  in  love,  dwell  in  God,  and  God  in 
them."  To  be  Godlike,  then,  should  be  our  highest 
aim  ;  for  herein  lies  our  greatest  happiness,  our  truest 
felicity. 

In  conclusion,  let  me  ask  3-ou  to  prove  the  truth  of 
my  statements  to-night,  by  your  liberality.  Here  is  a 
society  which  will  judiciously  disburse  your  funds,  and 
bless  the  needy  with  your  bounties.  I  rejoice  in  the 
fact  that  this  society  organized  so  long  ago,  (in  1803,) 
before  many  of  us  assembled  here  to-night  were  born, 
has  by  the  blessing  of  God  continued  until  now  ;  and  b}' 
the  same  divine  blessing,  with  your  pra3-ers  and  ccntri- 
butions  it  will  continue,  and  dispense  in  a  quiet  way 
its  kind  charities  to  the  poor  and  uniurtunate. 

It  is  a  fact,  and  tliough  it  may  have  been  stated  in  the 
hearing  of  some  of  you  before  it  is  well  to  reiterate  again, 
that  some  who  were  donors  to  this  institution,  afterward 
became  its  beneficiaries.     Thus  the  rich  man  may  see 


SERMON.  323 

that  he  can  boast  of  no  superiority  over  his  poor 
brother.  Riches^  take  to  themselves  wings  and  fl}^  away. 
Deposit  here,  then,  a  moiety  of  that  witli  which  God 
has  blessed  you,  and  it  may  be  like  bread  cast  upon 
the  waters.     You  shall  find  it  after  many  days. 

This  Society  was  organized  to  distribute  the  united 
benefactions  of  the  charitable  to  the  needy  in  our  midst 
— an  object  that  justly  demands  our  present  attention. 
Other  societies  may  be  more  imposing  than  this.  They 
may  be  more  comprehensive  and  far-reaching  in  their 
aims  and  efforts,  and  may  obtrude  themselves  more 
distinctly  into  public  viSw.  Nevertheless  this  society 
has  its  place,  and  accomplishes  its  work  in  a  quiet  way. 
We  feel  interested  in  that  charity  which  kindh^  goes 
forth  to  relieve  the  suffering  and  the  poor,  which  pene- 
trates the  receptacles  of  sorrow,  where  humanity  pines 
unpitied  and  unrelieved,  and  which  carries  consolation 
to  the  wounded  spirit  and  substantial  good  to  the  fam- 
ished bod}'.  Her<3in  do  we  see  a  sublime  revelation  of 
the  Christian  idea  of  benevolence.  Come  friends,  one 
and  all,  contribute  liberally  to  the  treasury  of  this  in- 
stitution, and  thus  realize  to-night,  as  you  leave  this 
house,  that  "  It  is  more  blessed  to  give  than  to  re- 
ceive." 


D.    P.    H  ARRIMAN,    A.  M. 

David  Pillsbury  Haeriman  was  born  in  Candia, 
New  Hampshire,  January  31,  ISIS.  His  parents  were 
both  pious,  and  his  father  was  an  able  and  much  re- 
spected Freewill  Baptist  minister.  A  salutary  and  re- 
ligious influence  was  in  consequence  steadily  thrown 
around  him,  and  his  mind  was  earl}'-  and  deeply  im- 
pressed with  the  importance  and  excellence  of  Christ- 
ianity. He  says  that  he  can  now  recall  no  earlier  fact 
In  his  history,  than  the  habit  of  daily  secret  prayer. 
When  he  was  nearly  thirteen  j'ears  of  age,  his  mother 
died,  without  a  moment's  warning,  either  to  the  family 
or  apparently  to  herself,  and  this  still  more  forcibly  in- 
fluenced him  to  a  consideration  of  religious  matters. 

But  it  was  some  three  years  after  this,  before  he 
made  any  public  expression  of  his  feehngs.  When  he 
did,  a  joj'ous  change  at  once  came  over  his  mind  ;  but 
as  it  did  not  come  in  the  precise  form  and  manner  in 
which  he  had  been  looking  for  the  peace  of  God  that 
passeth  understanding,  he  did  not  dare  to  receive  it  as 
such.  "From  this  time,"  he  says,  "I  frequently  took 
an  active  part  with  professors  of  religion,  both  publicly 
and  privately,  never  venturing  to  indulge  a  hope  that  I 
was  a  Christian,  and  often  having  my  mind  filled  with 
the  dark  clouds  of  despair.  In  this  manner  I  lived  for 
years,  often  in  that  state  of  deep  despair,  the  awful 
agonies  of  wliich  no  one  can  know  but  by  sad  experi- 
ence, and  w^iich  1  often  thought  none  but  the  lost  in 
hell  could  know."     At  length,  while  atf^nding  the  lite- 


BIOGRAPHY.  325 

rary  institution  at  New  Hampton,  in  1S35,  he  went  out 
one  evening  in  company  with  a  pious  fellow  student, 
and  engaging  for  a  considerable  time  in  earnest  suppli- 
cation, his  gloom  and  despair  were  removed,  and  great 
light  and  peace  broke  into  his  soul. 

But  after  a  season  his  despairing  feelings  returned, 
and  he  often  wished  himself  a  heathen,  or  an  inanimate 
thing,  that  he  might  escape  responsibilit}'.  He  even 
for  a  time  refrained  from  attending  school,  fearing  that 
greater  intellectual  cultivation  would  onl^^  serve  to  in- 
crease his  condemnation  in  the  world  to  come.  Eventual- 
ly gaining  more  hopefulness  and  courage,  he  went  to 
Parsonsfield,  Maine,  and  prepared  for  college  at  the 
Seminary  there,  which  was  then  under  the  charge  of 
Hosea  Quinby.  While  at  that  place,  his  hope  gradual- 
ly strengthened,  and  he  was  baptized  by  his  instructor, 
and  united  with  the  Freewill  Baptist  church. 

In  September,  1839,  he  entered  Bowdoin  college,  at 
Brunswick,  Maine,  where  he  graduated  in  due  time. 
As  he  had  but  very  limited  pecuniary  resources,  with 
which  to  commence  his  course  of  studies,  he  was  com- 
pelled to  shift  for  himself,  or  else  become  connected 
with  some  denomination  having  provisions  for  such  ca- 
ses. Preferring  the  former  course,  he  succeeded  so  that 
at  the  time  he  graduated,  he  was  only  about  one  hun- 
dred dollars  in  debt — the  stronger,  without  doubt,  for 
having  been  compelled  to  rely  upon  himself 

Having  decided  to  enter  the  Christian  ministry,  ho 
received  and  accepted  a  call  to  become  the  pastor  of 
the  Freewill  Baptist  church  at  Pascoag,  in  the  town  of 
Burrillville,  Rhode  Island,  in  the  spring  of  1S44.  Im- 
mediately after  entering  upon  the  duties  of  this  posi- 
28* 


326  D.    p.    HARRIMAN. 

tion,  his  people  made  him  a  very  generous  donation, 
entirely  liquidating  the  debt  he  had  contracted  in  col- 
lege— an  example  worthy  of  notice  and  imitation.  He 
was  ordained,  April  10,  1845,  and  in  May,  1846,  was 
married  to  Miss  S.  Ardelia  Hobson,  of  Buxton,  Maine. 

He  remained  with  the  Burrillville  church  until  Ma}' 
1847,  when  he  went  to  Saccarappa,  Maine,  and  became 
the  pastor  of  the  Freewill  Baptist  church  there.  This 
position  he  occupied  for  some  two  years,  after  which 
he  was  for  a  time  a  Home  Missionary  in  the  Cumber- 
land Quarterly  INIeeting.  But  receiving  repeated  invi- 
tations from  the  Burrillville  church  and  society  to  re- 
turn there,  he  finalh''  decided  to  do  so,  and  became 
again  the  pastor  of  that  church  in  18-50.  This  position 
he  still  retains. 

During  his  residence  at  Pascoag,  he  has  been  enga- 
ged more  or  less  of  the  time  in  teaching  a  high  school, 
and  has  also  taken  a  deep  and  active  interest  in  com- 
mon scliools,  especially  in  the  town  where  he  resides. 
He  was  a  member  of  the  General  Conference  in  18-50. 
The  degree  of  Master  of  Arts  was  received  in  course 
from  his  Alma  Mater. 


SERMON. 

THE  DESOLATIONS  OF  ZION. 

BY    D.    P.    HARKIMAN. 
The  ways  of  Zion  do  mourn. — Lamentations  1  :  4. 

Every  true  child  of  God  will  readily  perceive  the 
propriety  of  giving  to  this  book  the  title  which  it  bears 
— "  The  Lamentations."  The  theme  pursued — the 
subject  dwelt  upon  here,  is  truly  a  lamentable  one.  No 
one,  Ave  fully  believe,  possessing  the  heart  of  a  true 
Christian,  ever  could,  or  ever  will,  view  it  otherwise. 
The  lamentable  consequences  involved  in  such  a  state 
ofZionasis  expressed  in  the  text,  are  calculated  to 
fill  the  heart  of  the  pious  beholder  with  deep  grief  and 
mourning,  and  to  spread  over  his  path  a  dismal  shade 
of  gloom.  Hence  says  the  pious  author  of  the  text, 
"For  these  things  I  weep;  mine  eye  runneth  down 
with  rivers  of  water,  for  the  destruction  of  the  daughter 
of  my  people.  jNIine  e\-e  trickleth  down,  and  ccaseth 
not,  without  any  intermission,  till  the  Lord  look  down, 
and  behold  from  heaven.  IMiae  eye  afFecteth  mine 
heart,  because  of  all  the  daughters  of  my  city." 

In  a  similar  manner,  must  a  similar  state  of  Zion  af- 
fect the  hearts  of  her  true  children,  in  every  age  of  the 
world.  Professed  disciple  of  Jesus  !  canst  thou  see 
the  ways  of  Zion  mourn  now,  as  too  evidently  they  do, 
and  not  feel  in  consequence  something  of  the  mournful 
lamentation  that  filled  the  aching  heart  of  the  pious 
prophet  ■?  Then  mayest  thou  seriously  doubt  thine  ac- 
ceptance with  God,  and  begin  to  tremble   beneath  the 


328  D.     p.     HARRIMAN. 

impending  woe,  denounced  against  those  at  ease  in 
Zion.  O  !  it  is  better,  far  better,  and  safer  to  mourn  in 
deep  sympathy  with  her,  when  Zion  mourns,  than  to 
turn  quite  from  her  in  cold  forgetfuhiess,  to  seek  plea- 
sure in  sin.  When  Zion  mourns  let  me  mourn  ;  then 
when  she  is  comforted  I  shall  be.  "  If  I  forget  thee, 
O  Jerusalem,  let  my  right  hand  forget  her  cunning. 
If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the 
roof  of  my  mouth ;  if  I  prefer  not  Jerusalem  to  my 
chief  joy" — is  the  language  of  every  true  child  of  the 
Lord. 

I.  In  order  that  we  ma}^  better  profit  b}'  this  subject, 
let  us  now  inquire  for  the  true  impoit  of  the  text.  Zion 
was  the  name  given  to  an  eminence  on  which  the  Jew- 
ish temple  formerly  stood.  It  is  sometimes  called  the 
city  of  David,  from  the  fact  that  he  took  it  from  the 
Jebusites,  and  deposited  there  the  ark  of  God.  There 
it  was  that  the  people  of  God  were  accustomed  to  as- 
semble for  worship,  and  to  enjoy  the  glorious  manifest- 
ations of  his  power  and  love  in  their  souls. 

Hence,  in  process  of  time,  the  church  of  God  came 
to  be  denominated  Zion ;  which  appellation  has  con- 
tinued to  be  applied,  with  becoming  propriety,  to  the 
Christian  church  down  to  the  jDresent  day.  The  term, 
as  used  in  the  text,  has  reference  both  to  the  place  and 
to  the  accustomed  worshipers  of  the  place.  So  deep 
was  the  heart-felt  occasion  for  mourning,  that,  using  a 
figure  of  speecli  fi-equently  emplo3"ed  for  increase  of 
force,  the  very  ways  and  gates  are  said  to  mourn — 
deserted  and  forsaken  as  they  were  by  those  accus- 
tomed to  assemble  there  with  joy  and  j)raise.  So  may 
the  ver}'  aisles  and  walls  of  the  deserted   sanctuary  be 


SERMOX.  359 

said  to  mourn  now,  when  forsaken  by  those  who  in 
former  clays  have  been  accustomed  to  flock  thither  with 
jo^'ous  step  and  devotional  heart,  to  bring  their  humble 
oftering,  and  receive  in  return  a  refreshing  shower  of 
grace  from  off  the  mercy  scat. 

O,  how  man}'  a  faithful,  sighing  servant  of  God,  in 
modern  days,  having  threaded  his  loneh'-  \va.j  to  the  al- 
most empt}^  sanctuary,  has  felt  the  cold  chill  of  deser- 
tion and  gloom  j^ress  heavily  upon  his  sinking  spirit  as 
he  looked  around  in  vain  for  those  who  formerly  loved 
to  flock  around  the  temple  gates  of  Zion  !  With  emo- 
tions of  unutterable  grief  and  lamentation  do  such  adopt 
the  lano;ua2:e  and  sentiment  of  the  ancient  godly  seer. 
The  ways  of  Zion  do  mourn.  Her  priests  sigh,  her  vir- 
gins are  afflicted,  and  she  is  in  bitterness.  O,  that 
mine  head  were  waters,  and  mine  eyes  a  fountain  ot 
tears,  that  I  might  weep  day  and  night  for  the  slain  oi' 
the  daughter  of  my  people.  The  very  doors  on  their 
hinges  as  the}'-  mournfully  swing  to  and  fro,  utter  a 
mournful  dirge  over  the  reigning  solitude.  Such  was 
evidently  the  feeling  of  the  lamenting  prophet  ;  and 
such  feeling,  too,  no  doubt,  many  are  fully  prepared  to 
appreciate  at  the  present  day. 

11.  In  the  second  place,  let  us  proceed  to  notice  how 
changed  were  the  scenes  that  called  forth  such  doleful 
lamentations  from  the  prophet's  heart,  from  those  that 
Zion  had  been  accustomed  to  witness.  "  Now  did  that 
citv  sit  solitary,  that  had.  been  fufl  of  people."  Did 
you  ever  visit  a  happy  family  circle  of  parents  and 
children  in  the  days  of  their  prosperity  and  domestic 
felicity,  when  all  the  silken  cords  of  parental  and  filial 
aftection    vibrat-^d    in  sweet  unison,  where  wrangUng, 


330  D.     r.     IIARRIMAN. 

Strife  or  discord  had  never  been  admitted,  where  long 
separation  had  never  been  endured,  where  all  the  re- 
ciprocal duties  had  always  been  duly  appreciated  and 
observed,  and  where  loneliness  was  an  unadmitted 
stranger  ?  Afid  have  you  again  visited  that  famil}'-, 
finding  onl}^  a  widowed,  heart-broken  parent,  and  per- 
haps one  lone  orphan  child,  while  some,  had  been  borne 
to  the  dark,  cold  grave,  and  others,'  from  wrangling 
strifes  and  jarring  discords,  have  strayed  into  distant 
parts  and  sunken  into  debauchery',  guilt  and  shame  ? 
Then  may  you  form  some  faint  conception  of  the  mourn- 
ful change  that  had  come  over  Zion. 

Beautiful  for  situation  had  she  been,  the  jo}^  of  the 
whole  earth,  the  cit}'  of  the  great  King.  God  was 
known  in  her  palaces  for  a  refuge.  The  kings  that 
passed  by  saw  it,  and  so  they  marvelled  ;  they  were 
troubled,  and  so  they  hasted  away.  The  sound  of  joy 
and  sweet  melody  had  been  there ;  and  the  voices  of 
thousands  uttered  in  grateful  adoration  to  him — the 
bright  effulgence  of  whose  glory  filled  the  temple.  Now 
she  that  was  great  among  the  nations,  and  princess 
among  the  provinces,  had  become  tributar3\  She 
weepeth  sore  in  the  night,  and  her  tears  are  on  her 
cheeks.  Now  her  wa\"s  do  mourn,  because  none  come 
to  her  solemn  feasts — all  her  gates  are  desolate.  Her 
adversaries  are  the  chief;  her  enemies  prosper.  She 
has  become  a  liissing  andabv-word  amonof  the  nations. 
Her  children  are  gone  into  captivity,  before  the  eneni}" ; 
and  of  the  few  remaining,  desolate  and  oppressed,  one 
is  pouring  forth  his  copious  lamentations  over  the  de- 
parted glory.  O,  Zion  !  how  great  is  the  change  that 
has  come  over  thee  !     Th}-  joy  is  turned  into   sadness. 


SERMOX.  331 

thy  light  into  darkness,  thy  gloiy  into  shame,  thy 
melod}'  into  mourning,  and  thy  notes  of  praise  into 
moarntul  la3-s  of  lamentation  !  Truly,  this  has  ever 
been  a  world  of  changes  !  But  need  it  be  so?  or  at 
least,  need  such  mournful  changes  as  these  occur  ? 

III.  In  the  third  place,  let  us  inquire  for  the  cause 
of  this  change;  and,  indeed,  the  cause  of  such  a  change 
may  well  demand  our  earnest  search.  If  we  turn  back 
to  an  earlier  date  in  Zion's  history,  while  as  yet  she 
luid  not  received  the  sweet  name  she  here  bears,  we 
may  find  her  heavenly  guardian — notwithstanding  her 
oft-repeated  childish  recreancy — discoursing  with  her 
on  the  tenderest  and  most  familiar  terms,  and  delinea- 
ting to  her  the  conditions  on  which  she  might  rely  upon 
his  protecting  power  and  presence,  in  defending  her  in- 
terest, and  promoting  her  prosperit}'. 

It  was  while  yet  the  infant  host  of  Israel  stood 
too;ether  in  the  land  of  Moab  "on  this  side  Jor- 
dan" — as  in  scripture  language — with  their  faithful 
leader  yet  with  them,  though  about  to  bid  them  a  long 
farewell,  that  God  made  plain  to  them  the  conditions  of 
their  future  happiness  and  prosperity.  And  thus  he 
proceeds — "And  it  shall  come  to  pass  if  thou  shalt 
hearken  diligently  unto  to  the  voice  of  the  Lord  thy 
God,  to  observe  and  to  do  all  his  commandments  which 
I  command  thee  this  day,  that  the  Lord  thy  God  will 
set  thee  on  high  above  all  nations  of  the  earth.  And 
all  these  blessings  shall  come  on  thee,  and  overtake 
thee,  if  thou  shalt  hearken  unto  the  voice  of  the  Lord 
thv  God.  Blessed  shalt  thou  be  in  the  city  and  blessed 
shalt  thou  be  in  the  field."  Then  follows  a  hst  of  bles- 
sings sufficient,  if  worthy  of  them,  to  exalt  any  people 


232  D  .    P  .    H  A  R  R I  M  A  N*. 

to  the  point  nearest  the  heavenly  glory,  attamable  in  this 
life ;  and  which  blessings  were  fully  and  prompth' 
bestowed,  in  so  far  as  the  conditions  were-  complied 
with. 

The  divine  communication  continues — "  But  it  shall 
come  to  pass,  if  thou  wilt  not  hearken  unto  the  voice  of 
the  Lord  th}'  God,  to  observe  and  do  all  his  command- 
ments and  statutes  which  I  command  thee  this  da}", 
cursed  shalt  thou  be  in  the  city,  and  cursed  shalt  thou 
be  in  the  field  " — "  the  Lord  will  smite  thee  with  mad- 
ness and  blindness  and  astonishment  of  heart ;  and  thou 
shalt  grope  at  noon-day  as  the  blind  gropeth  in  dark- 
ness ;  and  thou  shalt  not  prosper  in  thy  ways  ;  and  thou 
shalt  be  only  oppressed  and  spoiled  evermore,  and  no 
man  shall  save  thee."  Here  also  follows  a  dark  cata- 
logue of  curses  and  woes,  which  in  unerring  succes- 
ion  fell  upon  their  guilty  heads,  as  they  swerved  from 
the  divine  counsels  ;  and  over  the  awhil  realization  of 
which,  the  heart-stricken  prophet,  in  the  text  and  con- 
text, is  pouring  out  his  lamentations. 

And  need  we  look  further  for  the  cause  of  mourning 
in  Zion  ?  That  God  whose  gior}'  had  filled  the  tem- 
ple, and  lit  up  the  hearts  of  its  votaries  with  divine 
light  and  joy,  had  been  forsaken  and  forgotten.  His 
precepts  had  been  neglected,  and  his  laws  trampled 
upon.  His  sabbaths  profaned,  and  his  name  blas- 
phemed. His  counsels  spurned,  and  his  mercies 
abused.  Then,  as  he  had  long  before  apprized  them, 
his  strong,  defensive  arm  was  withdi'awn,  and  his  guar- 
dian care  withheld ;  leaving  them  to  develop  the  work- 
ings of  their  treacherous  hearts,  and  afford  a  solemn 
warning  to  all  coming  generations  against  apostatizing 


SERMON.  333 

from  the  Lord  Jehovah.  Could  we  expect  any  other 
result  to  follow  such  a  course,  than  what  did  follow  ? 
Then  might  we  reasonably  doubt  the  existence  of  the 
God  of  the  Bible. 

But  Zion's  going  into  deep  mourning,  being  left  des- 
olate and  forsaken,  under  such  circumstances,  argues 
nothing  in  favor  of  infidelity ;  but  rather  corroborates 
the  truths  of  revelation.  "  Shall  I  not  visit  for  these 
things,"  saith  the  Lord  ;  "  and  shall  not  my  soul  be 
avenged  on  such  a  nation  as  this  ?  A  wonderful  and 
horrible  thing  is  committed  in  the  land.  The  prophet's 
prophesy  falsel}^,  and  the  priests  bear  rule  by  their 
means  ;  and  my  people  love  to  have  it  so.  Her  priests 
have  violated  my  law,  and  have  profaned  mine  holy 
things  ;  they  have  put  no  difference  between  the  hol}^ 
and  profane,  neither  have  they  shown  difference  be- 
tween the  unclean  and  the  clean  ;  and  they  have  hid 
their  e3-es  from  my  sabbaths,  and  I  am  profaned  among 
them." 

Her  princes  in  the  midst  thereof  are  like  wolves  ra- 
vening the  prej'^,  to  shed  blood,  and  to  destroy  souls,  to 
get  dishonest  gain;  and  her  prophets  have  daubed 
them  with  untenipered  mortar,  seeing  vanity,  and  di- 
vining lies  unto  them,  saying,  thus  saith  the  Lord,  when 
the  Lord  has  not  spoken.  The  people  of  the  land  have 
used  oppression,  and  exercised  robber}^,  and  have  vexed 
the  poor  and  needy  ;  yea,  they  have  oppressed  the 
stranger  wrongful!}'.  These  were  deeds  concerning 
which  they  needed  no  further  disclosure  of  the  divine 
mind,  even  in  that  far  back  age,  in  order  to  know  what 
to  fear  and  expect  with  unerring  certainty  to  follow. 
They  might,  as  the}^  did,  from  time  to  time,  affect  a 
29 


3-34  D.    p.     HARRIMAN. 

superficial  sanctity  ;  and  amid  impending  woes,  and 
actual  calamities,  as  harbingers  ot  coming  wrath  and 
ruin,  show  an  empty  semblance  of  godly  fear  and  ven- 
eration. But  while  such  things  were  committed,  or  re- 
mained in  the  past  unrepented  of,  "  Ichabod  "  was  in- 
delibly written  by  the  finger  of  the  Almighty  upon  the 
destiny  of  Zion.  Amid  the  wide  spread  apostacy,  and 
general  wreck,  one  there  was  to  weep  over  the  waste 
places  of  Zion,  and  lift  up  the  voice  of  true  supplica- 
tion to  the  God  of  glory  and  of  might :  in  merciful  an- 
swer to  which  on-e,  and  the  only  one  chance  of  rescue 
and  salvation  was  disclosed.  "  Wherefore  doth  a  liv- 
ing man  complain,  a  man  for  the  punishment  of  his 
sins?  Let  us  search  and  try  our  ways,  and  turn  again 
to  the  Lord.  For  he  doth  not  willingly  afflict,  nor 
grieve  the   children  of  men." 

God  was  yet  merciful,  and  dehghted  not  in  the  final 
and  eternal  destruction  of  the  rebellious.  His  arm  was 
not  shortened,  that  he  could  not  save,  though  with- 
drawn :  nor  was  his  ear  heavy  that  it  could  not  hear. 
But  their  sins  formed  the  dreadful  separation  between 
them  and  him.  O,  the  depth  of  that  fountain  of  love 
and  grace,  that  can  wash  away  such  mountains  of  guilt, 
and  sin,  and  shame,  and  cleanse  the  soul  from  the  last 
stain  !  But  so,  to  the  praise  of  God's  gi-eat  name,  it  is. 
L^pon  genuine  repentance  and  faith,  is  full  forgiveness 
and  free  grace  freely  offered  to  all.  "  Return  unto  me, 
and  I  will  return  unto  you,  saith  the  Lord  of  hosts  :"'  "0, 
Israel,  thou  hast  destroyed  thyself;  but  in  me  is  thy 
help."  And  here  lay  her  only  help.  Form  what  plans 
she  might  invent,  whatever  schemes  she  could  enter 
into,  whatever  alliances  with  the  enemy  slie  pleased,  the 


SERMON.  335 

departed  glory  of  Zion  could  not  be  redeemed,  but  by 
a  deep  humiliation  of  heart,  and  returning  to  the  Lord 
whom  she  bad  forsaken. 

H-iving  thus  considered  the  state  of  Zion  in  the 
prophet's  day,  and  incidentally  noticed  the  only  hope 
and  means  of  her  reformation  from  that  mournful  state, 
let  us  now  endeavor  to  apph^  the  subject  for  our  own 
benefit. 

It  is  a  grievous  fact,  too  painfully  obvious  to  be 
^questioned,  that  the  v>'^ays  of  Zion  do  mourn  at  the 
present  time.  In  order  for  this  to  be  substantially  the 
case,  as  in  the  prophet's  da}^  it  is  b}'  no  means  neces- 
sary that  the  same  external,  visible  circumstances  should 
exist  now  as  then.  This  would,  in  fact,  be  utterl}'"  im- 
possible. The  real  elements  of  Zion's  prosperity  are 
always  the  same,  in  every  age  of  the  world,  viz.  God's 
divine  presence,  by  his  defensive  power,  and  his  com- 
forting, reviving  and  sanctifying  spirit  and  grace,  se- 
cured by  humble,  faithful  obedience  to  his  revealed 
will.  Under  no  other  circumstances  can  Zion  be  said 
to  be  in  a  prosperous  state,  than  when  her  children  are 
daily  growing  in  grace  and  in  the  knowledge  of  the 
Lord  and  Savior,  Jesus  Christ :  when  her  light,  as  such, 
is  shining  with  deeper  and  deeper  intensitj"  upon  the 
world  around,  bringing  to  light  hidden  sins  and  in- 
iquities, followed  by  the  cleansing  and  healing  spirit 
and  grace  of  God. 

But  is  it  so  now?  Is  God's  smiling  presence  mani- 
fest now  in  the  midst  of  Zion  ?  Does  the  bright  and 
dazzling  effulgence  of  the  divine  glory  shine  upon  her, 
carrying  joy  ineffable  to  the  hearts  of  her  children,  and 
inspiring  them  with  indomitable  courage,  and  self-sac- 


336  D.    p.    HARRIMAN. 

rificing  zeal,  in  leaving  all  for  Christ,  to  go  forth  in  the 
Christian  work  and  labor  of  winning  souls  to  him  ?  Is 
it  manifestly  the  supreme  study  of  Christians  generally, 
to  know  God's  will  now  concerning  us,  that  we  may  do 
it,  and  that  before  all  things  else  ?  .In  short,  are  the 
spirit  and  zeal  which  Jesus  uniform^  manifested,  while 
here  laboring  in  the  flesh,  exhibited  in  the  lives  of  his 
professed  disciples,  in  carr3'ing  forward  the  work  which 
he  began  and  committed  to  their  charge  ?  If  so,  the 
ways  of  Zion  do  not  mourn,  but  rejoice. 

But  is  not  the  opposite,  to  a  fearful  and  an  alarming 
extent,  the  case  ?  Do  not  the  threatening  frowns  of  the 
Almighty  cast  a  dismal  shade  over  us  ?  Can  we  not, 
by  the  still  glimmering  light  of  past  histor}^  see  the 
rank  elements  of  approaching  ruin  and  desolation,  stead- 
ily and  vigorously  at  work,  and  hastening  to  a  dreadful 
consummation,  unless  speedily  averted  V  Do  not  Zi- 
on's  children,  who  live  on  the  most  intimate  terms  with 
her  King,  see  that  from  day  to  day  which  fills  their 
hearts  with  sadness  and  lamentation  '? 

Is  not  the  light  which  is  taken  for  that  of  God's  smi- 
ling favor,  in  reality  nothing  else  than  man's  frail  rea- 
son, and  the  lurid  glare  of  a  vainly  confident,  skeptical 
philosophy,  calculated  to  allure  only  to  deceive  and 
destro}"  ?  Is  not  the  pretended  zeal  for  the  cause  of  Christ, 
to  a  fearful  extent  at  least  nought  but  that  which 

— "  Contends  for  names  and  forms, 
Its  party  to  increase  ?  " 

Is  it  not  manifestly  the  supreme  study,  with  great 
numbers,  so  to  construe  and  interpret  God's  revealed 
word  and  will,  as  to  chime  in  wuth  existing  sins — daub- 


SERMON.  337 

ing  vviih  untempered  mortar,  seeing  vanity  and  divining 
lies,  sa3nng — "  Tims  saith  the  Lord,  when  the  Lord  has 
not  spoken'?"  There  is  evidently  a  wide  difference 
between  making  it  one's  supreme  study  to  know  God's 
will,  in  order  to  do  it,  to  the  utmost  extent  possible, 
and  stud3ang  to  find  out  how  far  he  may  disobey  that 
will,  and  indulge  in  known  sins  and  neglect  of  plain 
duties,  and  3'^et  be  a  Christian,  and  win  heaven.  And 
have  we  not  indisputable  evidence  that  the  latter  is  the 
case,  to  a  wide  extent  ?  Most  certainly  facts  of  this 
kind  are  continually  passing  before  our  eyes.  O,  how 
many  are  there  in  our  midst,  and  on  every  hand,  who 
are  hving  in  the  habitual  neglect  of  almost  all  admitted 
Christian  duties,  and  indulging  daily  in  manifest  trans- 
gressions, led  on  by  a  worldly  and  selfish  spirit,  viola- 
ting the  sabbath,  neglecting  the  sanctuar}^  forsaking 
prayer  and  conference  meetings,  seldom  at  the  commu- 
nions of  the  church,  living  prayerless,  unwatchful  lives, 
and  yet  tell  us  they  have  a  hope  that  sometime,  and 
somehow,  they  shall  get  into  heaven  ;  but  b}'  what  in- 
definable means  they  are  unable  to  tell. 

But  a  present  salvation  is  the  only  sure  ground  of 
hope  for  a  future  and  eternal  salvation,  and  for  want  o 
this  the  ways  of  Zion  do  mourn.  She  can  never,  in 
truth,  but  mourn,  when  the  spirit  of  her  king  and  Re- 
deemer has  departed  from  her  midst.  Substitute  what- 
ever else  you  please  in  place  of  the  Holy  Ghost  ;  all 
will  be  of  no  avail.  Learning,  genius,  talent,  eloquence, 
riches,  splendor — all  good  in  their  places — are  empty 
and  worthless  as  substitutes  for  the  spirit  of  Jesus  in 
the  midst  of  Zion.  True,  gorgeous  temples  and  gilded 
sanctuaries  may  sparkle  with  earthly  luster,  and  charm 
29* 


33S  D.    p.    HARRIMAN. 

the  worldling's  eye,  and  sweet  melody  and  flowery  el- 
oquence may  enchant  his  ear ;  and  yet,  when  the  hour 
is  past,  he  may  turn  away  with  no  lasting  impression 
left  upon  his  heart,  that  he  has  been  where  God  is — 
that  he  is  a  perishing,  guilty  sinner,  fast  sinking  into 
quenchless  flames,  and  that  Jesus  stands  with  arms  of 
mercy  stretched  out  over  the  3"awning  gulf  to  save  him, 
if  he  will  accept  salvation.  It  needs  more  than  human 
weapons  to  defend  Zion's  interests  and  promote  her 
prosperity  ;  though  human  means  are  ever  to  be  used 
as  instrumentalities,  and  these  to  be  baptized  with  the 
Holy  Ghost.  Without  this,  one  may  possess  the  wis- 
dom of  a  sage,  the  eloquence  of  Cicero,  the  wealth  of 
Croesus  and  the  physical  strength  of  Hercules  ;  and 
yet  be  far  outdone  in  the  cause  of  the  Redeemer,  by 
the  weak,  illiterate  disciple,  on  the  altar  of  whose  heart 
glows  the  constant  flame  of  love  to  God  and  love  ol' 
souls. 

In  the  next  place  let  us  turn  to  consider  the  cause  of 
the  spiritual  declension  of  the  present  time.  This  can- 
not but  be  an  inquiry  of  the  utmost  importance.  But 
still  there  is  something  besides  the  inquiry,  of  equal  im- 
portance ;  and  that  is,  that  we  come  to  it  with  the  right 
spirit.  By  this  is  meant  that  we  come  to  the  inquirj^ 
with  the  honest  and  settled  purpose  of  finding  it  out, 
and  then  of  laboring  to  our  utmost  to  remove  it  at  all 
events. 

There  is  great  liability  and  danger  of  shrinking  from 
the  attempt  to  remove  the  cause,  when  discovered,  on 
account  of  its  involving  necessary  labors,  crosses  and 
sacrifices,  which  we  are  unwilling  to  undertake.  No 
doubt  thousands  have  felt  so  distressed — perhaps  alarm- 


SERMON.  -339 

ed — on  account  of  the  spiritual  declension  in  their  own 
hearts,  that  they  have  been  led  to  seek  out  the  cause, 
and  of  course  have  readily  found  it,  as  all  may,  if  they 
set  about  it  in  real  earnest ;  but  seeing  that  its  removal 
involves  such  cross-bearing  duties  and  sacrifices,  the}'' 
choose  rather  than  to  meet  these,  for  the  present,  at  least, 
to  endure  the  evil  consequences  :  or,  which  is  very  fre- 
quently the  case  on  the  other  hand,  they  labor  to  persuade 
themelves  that  the  evil,  after  all,  is  not  so  great  as  at  first 
appeared ;  and  that  they  are  in  pretty  good  standing  before 
God,  on  the  whole,  or  at  least,  about  as  good'  as  the 
generality  of  professors  around  them.  And  here  the 
matter  terminates,  while  the  cause  for  mourning  goes  on. 

As  with  individuals,  so  with  churches.  All  have 
truly  felt  and  realized  at  times,  tliat  the  wheels  of  Zion 
were  obstructed,  the  true  light  was  not  reflected  around, 
saints  were  not  edified  and  growing  on  the  true  spiritual 
food,  sinners  were  not  converted,  and  declension  was 
reioninor.  The  cause  has  been  looked  for  and  Ibund.  Its 
removal  required  growing  pride  to  be  stained,  self  to  be 
humbled,  neglected  crosses  to  be  taken  up,  cherished 
and  perhaps  popular  sins  to  be  repented  of  and  for- 
saken ;  all  of  which  had  become  so  incorporated  into 
the  very  church's  existence,  that  to  remove  the  cause 
seemed  so  like  cutting  off  a  right  hand,  that  it  has  been 
neglected,  and  so  the  whole  body,  as  such,  left  to  per- 
ish together. 

So  also  with  the  cause  of  Zion  generally.  The  con- 
test, clear  through  the  present  dispensation,  is  between 
fife  and  death.  "  For  whosover  will  save  his  life,  shall 
lose  it ;  but  whosoever  shall  lose  his  life  for  my  sake 
and  the  gospel's,   the  same  shall    save  it."     We  may 


340  D.     p.    HARRIMAN. 

feel  the  life  of  faith  and  grace  declining  in  the  soul,  and 
see  that  it  is  in  consequence  of  a  revival  of  the  life  of 
sin.  Both  cannot  continue  tocrether.  One  must  be- 
come  extinguished,  for  the  other  to  survive.  What  then 
is  the  cause  of  Zion's  mourning  at  the  present  time  ? 
Or,  modifying  the  question,  to  render  it  more  practical 
— what  is  the  cause  of  her  continuins:  in  a  mournful 
state  of  declension  ?  To  this  question  the  answer  is 
obvious.  The  elements  of  a  carnal  life  have  long  been 
creeping  into  the  heart  of  the  church,  and  in  many  ca- 
ses imperceptibl}',  in  consequence  of  being  presented  by 
satan  under  new  and  different  phases  from  those  under 
which  he  has  been  accustomed  to  present  them.  In 
the  mean  time,  the  true  spiritual  life  has  been  dechning. 
All  can  easily  see  at  once  that  the  true  original  cause  of 
declension  was  departing  from  the  Savior,  refusing  to 
observe  his  precepts  and  obey  his  statutes. 

These  are  the  days  in  which  satan  himself  is  trans- 
formed into  an  angel  of  hght.  Therefore  it  is  no  great 
thing  if  his  ministers  also  be  transformed  as  the  minis- 
ters of  righteousness.  As  such  they  have  been,  and 
still  are,  coming  in  amongst  the  children  of  Z  ion  to  lead 
them  away  from  the .  truth  ;  which  they  more  easily 
have  been  doing  in  consequence  of  such  transformation. 
Little  sins  thus  introduced — -obscure  at  first,  have  been 
developing  themselves,  and  already  have  attained  to 
enormous  magnitude. 

A  few  see,  acknowledge  and  deplore  these  sins,  and 
are  endeavoring  in  the  strength  and  name  of  Zion's 
king,  to  remove  them.  Thank  God,  they  need  not  be 
discouraged.  Many  more  see  and  partially  acknowl- 
edge these  sins  but   rather  than   endeavor   to  devote 


S  E  RMOX.  341 

their  energies  towards  the  removal  of  them,  choose  to 
go  on  and  suffer  the  consequences  ;  while  man}^  more 
still  prefer  to  join  hands  with  the  devil,  and  try  to  make 
it  out  that  these  sins  are  not  near  so  bad  and  great  as 
others  think  the}''  are,  or  even  that  they  are  no  sins, 
but  rather  virtues.  Such  we  are  aware  is  the  case  in 
regard  to  the  great  sin  of  American  Slavery.  And  such 
is  the  case,  too,  in  regard  to  thousands  of  other  sins, 
causing  spiritual  declension.  The  unwillingness  to 
meet  the  consequences,  of  putting  away  all  known  sins, 
and  to  return  to  the  path — the  cross-bearing  and  self- 
denying  path  of  Christian  obedience,  is  the  essential 
cause  why  the  ways  of  Zion  continue  to  mourn.  Doubt- 
less many  may  not  be  fully  aware  of  the  extent  to 
which  they  are  implicated  in  existing  sins.  But  the 
reason  is,  they  choose  darkness  rather  than  light,  lest 
their  deeds  be  reproved. 

Having  thus  considered  the  mournful  fact,  its  causes, 
and  the  lamentable  consequences,  and  having  anticipa- 
ted the  only  possible  remedy,  who  of  us  are  ready  to 
lay  open  our  hearts,  to  admit  the  light  of  God's  truth 
and  the  influences  of  his  holy  spirit,  to  bring  out  every 
hidden,  cherished  sin,  that  it  may  go  before  us  to  judg- 
ment ?  In  so  doing,  lies  our  only  true  hope  of  eternal 
life.  If  our  sins,  which  cause  the  wavs  of  Zion  to  mourn, 
follow  us  to  judgment,  unrepented  and  unforgiven,  they 
will  most  assuredly  arise  as  swift  witnesses  against  us 
before  the  Almighty. 

Dark  as  the  frowning  cloud  of  God's  displeasure  now 
brooding  over  us  may  be,  it  is  still  penetrable  by  the 
prayer  of  faith.  Strong  as  the  current  of  worldly-mind- 
edness  and  unbelief  may  be,  we  may  yet   victoriously 


342  D.     p.     HARRIMAN. 

meet  it,  by  relyino;  upon  the  strong  arm  of  the  Redeem- 
er for  support  and  looking  steadily  to  him  for  direction. 
True,  we  have  no  sins  to  rej)ent  of  and  seek  forgive- 
ness for  but  our  own.  But  it  may  be  of  essential  ser- 
vice to  mourn  over,  and  lam?nt  the  sins  and  woes  of 
others,  as  Jeremiah  of  old  did.  This  we  are  unpre- 
pared to  do,  till  ours  are  washed  awa}^  by  the  blood  of 
the  Lamb. 

Who  can  estimate  the  salutarv  effect  of  one  faithful, 
weeping,  godly  Jeremiah,  upon  the  mourning  interests 
of  the  Redeemer's  cause  ?  Many  have  become  almost 
discouraged,  and  forsaken  our  solemn  feasts  and  assem- 
blies. O,  let  all  such,  with  the  remaining  few  still  hold 
ing  on,  once  more  rally  together,  weeping  betw^een  the 
porch  and  the  altar,  and  crying — "  Spare  thy  people, 
O  Lord,  and  give  not  thine  heritage  to  reproach,  that 
the  heathen  should  rule  over  them :  wherefore  should 
they  say  among  the  people — where  is  their  God  ? 
Then  will  the  Lord  be  jealous  for  his  land,  and  pity  his 
people."  For  he  declares — "  Therefore  also  now, 
saith  the  Lord,  turn  3'e  even  to  me,  with  all  3-our  heart, 
and  with  fasting,  and  with  weeping,  and  with  mourn- 
ing, and  rend  3"our  heart,  and  not  your  garments,  and 
turn  unto  the  Lord  your'  God ;  for  he  is  gracious  and 
merciful,  slow  to  anger,  and  of  great  kindness,  and  re- 
penteth  him  of  the  evil." — "  Return  unto  me  and  I  will 
return  unto  you,  saith  the  Lord  of  hosts." 


^ 


G.  T.  D  A  Y,  A.  M. 

George  Tiffany  Day  is  the  son  of  Benjamin  and 
Cynthia  Da}-,  and  was  born  at  Concord — now  Day — 
Saratoga  couzity,  New  York,  December  8,  1822.  When 
he  was  about  three  years  and  a  half  old,  his  parents 
moved  to  Scituate,  Rhode  Island,  and  from  thence,  in 
less  than  two  years,  to  Hebronville,  Massachusetts. 
At  this  time,  he  had  read  all  the  books  belonging  to  the 
Hbrary  of  the  sabbath  school  which  he  attended.  But 
as  his  father  was  poor,  and  the  family  was  large — his 
father  having  fourteen  children  by  his  first  wife  and  one 
by  a  second — his  early  educational  advantages  were 
quite  limited,  and  he  very  soon  went  into  a  cotton  fac- 
tory. Sometimes,  when  he  did  attend  school,  he  worked 
in  the  mill  until  nine  o'clock  in  the  morning,  and  return- 
ed to  it  at  four  in  the  afternoon. 

His  parents  were  Congregationalists,  and  were  strict 
and  careful  in  the  religious  training  of  their  children- 
He  was  taught  the  catechism,  and  when  about  five 
3-ears  old  was  sprinkled,  or  christened,  by  the  Rev. 
Thomas  Williams.  He  says  that  he  then  wondered 
much  what  it  all  could  mean.  When  he  was  twelve 
years  of  age,  his  mother  died  ;  and  from  that  time  the 
family  was  scattered,  and  he  went  to  live  with  an  el- 
der brother  who  was  engaged  in  manufacturing.  Subse- 
quentl}^  he  lived  for  a  time  in  Lonsdale,  Rhode  Island  ; 
and  while  there  was  often  absent  from  the  sanctuary 
on  the  sabbath,  sometimes,  as  he  says,  from  necessit}' 
and  sometimes  from  choice,  and  his  associations  were 
not  alwavs  of  the  best  character. 


344  G.     T  .     DAY. 

While  he  was  living  in  this  place,  in  the  winter  of 
1839-40,  a  revival  of  religion  occured  there.  For  quite 
a  time,  and  until  the  revival  had  nearly  subsided,  he 
seemed  to  be  entirely  unaffected  by  it.  "  One  day," 
he  savs,  "  I  was  meditating  upon  the  matter.  The 
question  was  asked  me — '  are  you  willing  to  live  longer 
such  an  ungrateful  life  ?  '  I  pondered  and  decided. — 
'  Will  vou  live  hereafter  in  obedience  to  God  ?  ' — Anoth- 
er season  of  reflection,  and  the  last  decision  was  made. 
Only  an  hour  had  passed,  and  I  felt  that  I  was  in  a  new 
relation — entering  upon  a  new  life."  He  soon,  how- 
ever, found  that  his  convictions  of  sciipture  doctrine 
would  not  allow  him  to  unite  with  either  the  Congrega- 
tionalists  or  Calvinistic  Baptists.  Becoming  acquaint- 
ed with  the  Freewill  Baptists,  through  hearing  a  sermon 
from  Martin  Cheney,  he  went  to  Olneyville,  and  was 
baptized  by  Mr.  Chene^^  on  the  second  sabbath  in  Ma}', 
1840,  uniting  with  the  01ne3'ville  church. 

Soon  after  this,  he  went  to  Maine,  where  he  resided 
for  some  two  years.  During  this  time,  it  was  often 
whispered  around  among  his  acquaintances,  that  he 
would  be  a  minister,  and  these  whisperings  found  some- 
thing more  than  an  echo  in  his  own  bosom.  He  read, 
within  about  a  year  and  a  half  of  this  period,  some 
twelve  thousand  pages  wholly  by  candle  light.  Up  to 
this  time,  he  had  been  mostly  empkn^ed  in  cotton  fac- 
tories, but  his  thirst  for  knowledge  now  became 
so  great  that  he  returned  to  Rhode  Island  and  commen- 
ced attending  the  Seminary  at  North  Scituate.  With 
some  little  interruptions,  he  pursued  his  studies  here  for 
about  two  years;  and,  as  he  sa3''s,  "with  the  usual 
difficulties  in  deciding,"  now  determined  to  enter  tlie 
Christian  ministry. 


BIOGRAPHY.  345 

About  this  time,  he  spent  a  part  of  a  winter  in  Bris- 
tol, Rhode  Island,  pursuing  Latin  privateh^  and  writing 
and  delivering  lectures.  A  part  of  another  winter  was 
also  spent  in  teaching  in  that  place.  In  the  spring  of 
1845,  he  entered  the  Freewill  Baptist  Theological 
Seminary  at  Whitestown,  New  York.  Here  he  spent 
about  two  years,  durino'  which  he  went  throuoh  with 
all  the  studies  embraced  in  the  ordinary  three  3^ears' 
course  of  study.  At  the  close  of  this  time,  he  accepted 
invitations  to  address  a  couple  of  literary  societies  con- 
nected with  the  institution.  Both  of  these  addresses 
were  afterwards  printed,  separately,  in  pamphlet  form. 

Before  leaving  the  institution,  he  received  and  ac- 
cepted a  call  to  become  the  pastor  of  the  Freewill 
Baptist  church  in  Grafton,  Massachusetts.  At  this 
place  he  remained  until  1850,  when  he  went  to  Ohio  and 
became  the  principal  of  the  Geauga  Seminary,  a  Free- 
will Baptist  institution  at  Chester.  He  also  at  the  same 
time  occupied  the  pulpit  of  the  Freewill  Baptist  church 
in  that  place.  During  this  year,  he  was  appointed  one 
of  the  editors  of  the  Morning  Star. 

After  remaining  there  upwards  of  a  year,  he  was 
elected  professor  of  the  Latin  Language,  Rhetoric,  Log- 
ic and  Political  Econom}'-,  in  Michigan  Central  College, 
a  Freewill  Baptist  institution,  located  at  Spring  Arbor, 
Michigan.  About  the  same  time  he  also  recieved  a  call 
to  become  the  successor  of  Mr.  Cheney,  as  pastor  of 
the  church  at  Olneyville,  Rhode  Island.  This  latter 
post,  he  eventually  decided  to  accept,  and  has  now  en- 
tered upon  its  duties.  He  is,  moreover,  to  be  the  biog- 
rapher of  Mr.  Cheney.  The  honorary  degi-ee  of  Master 
of  Arts  was  recently  received  from  Hamilton  College. 
30 


SERMON. 

CHRISTIAN  PHILANTHROPY. 

BY  G.  T.  DAY. 

"  Look  not  every  man  on  his  own  things,  but  every  man  also  on 
the  things  of  others. — Phillipians  2:  4. 

Sin,  acting  on  society,  tends  to  repel  and  isolate.  It 
nurtures  selfishness,  and  dries  up  the  fountains  of  sym- 
pathy. Its  office  is  to  deaden  the  moral  sensibility  of 
its  victims,  to  lesson  their  attachment  to  justice,  to  di- 
vest duty  of  its  sacredness,  to  weaken  or  sever  the 
bond  which  fraternizes  the  race.  It  renders  men  more 
or  less  insensible  to  the  necessities  of  others,  and  dedi- 
cates them  to  their  own  aggrandizement.  Mutual  cen- 
sure and  recrimination  began  in  Eden,  immediatelv 
subsequent  to  the  first  act  of  sin. 

The  same  cause  operated  to  divide  the  human  race 
into  clans  and  parties  and  tribes,  so  soon  as  its  members 
became  numerous  enough  to  render  separate  combina-^ 
tions  feasible.  And  then  commenced  active  hostilities. 
Jealousy  and  ambition  drew  their  swords  and  disputed 
for  dominion.  "  The  earth  was  filled  w"ith  violence." 
And  no  sooner  v/as  the  victorious  clan  freed  from  for- 
eign terrors,  than  there  sprung  up  dissension  M'ithin  its 
own  bosom.  And,  in  this  multiplying  process,  the  uni- 
t}'- of  the  race  has  either  faded  fiom  the  memory^,  or, 
recollected,  it  has  lost  all  its  practical  power.  And 
were  it  not  that  these  repellant  tendencies  of  sin  werf 


SERMON.  ^47 

partially  counteracted  by  necessities  which  nothing  but 
society  can  meet,  its  ultimate  results  would  appear  in 
the  disruption  of  all  social  ties,  and  in  a  form  of  life 
where  each  being  is  the  center  and  circumference,  the 
alpha  and  omega  o("lus  plans  and  efforts. 

Nothing,  therefore,  can  succeed  in  the  regeneration 
of  the  world,  which  fails  to  provide  a  remedy  for  this 
repeUing  tendency  of  sin.  Love  must  come  before 
peace  ;  unity  must  precede  strength  ;  sympathy  must 
be  the  herald  of  moral  justice. 

Christianity  recognizes  this  necessity  and  meets  it. 
Centuries  before  its  advent,  it  was  predicted  as  the  al- 
lay er  of  strife,  the  transformer  of  weapons  of  war  into 
implements  of  husbandry.  It  aimed  not  only  to  set 
man  and  God  at  one,  but  to  set  men  at  one,  who  had 
been  estranged  from  each  other  by  the  same  means  tliat 
had  built  up  a  barrier  between  them  and  God. 

In  this  respect,  Christianity  is  peculiar.  It  borrowed 
nothing  from  the  systems  that  had  preceded  it.  Look- 
ing into  the  depths  of  human  want,  it  sought  no  mere 
superficial  changes.  It  paid  no  compliments  to  the 
gods  which  its  by-gone  teachers  had  taught  it  to  rev- 
erence. Its  first  cry  was  a  call  to  repentance.  Its  first 
teaching  was  a  shower  of  beatitudes  on  the  bowed 
heads  of  virtues  which  had  been  excluded  from  the  cat- 
egories of  human  greatness.  It  taught  the  value  of  souls, 
the  beauty  of  forgiveness,  the  majesty  of  love,  the  di- 
vinity of  undeserved  beneficence. 

It  is  this  feature  of  the  gospel  that  finds  its  develop- 
ment in  the  apostolic  precept,  selected  as  our  text.  It 
is  an  inspired  word  frowning  condemnation  upon  the 
Barrow  selfishness  which  looks  only  to  its  own  aggran~> 


348  G.     T.     DAY. 

dizement ;  and  a  voice  of  encouragement,  dropping  in- 
to the  ear  of  Christian  philanthrop}' — "  Look  not  every 
man  on  his  own  things,  but  every  man  also  on  the 
things  of  others." 

The  duty  here  enjoined  is  urged  upon  us  by  the  fol- 
lowing considerations. 

1.  Every  one  is  deeply  indebted  to  the  labors  of  others 
for  the  influences  which  are  blessing  his  own  life. 

Whatever  may  be  said,  abstractl}'^,  about  the  inherent 
energy  of  human  character,  of  its   power  to   create  or 
combine  the  circumstances  that  shall  be  favorable  to  its 
appropriate  development,  it  is  generally  true,   in  fact, 
that  circumstances  do  very  much   in   determining   both 
the  inner  and  outer  life  of  human  beings.     It  may  be 
true  that  a  heathen,  in  the  heart  of  China,  has  the  power 
to  break  away  from  the  dominion  of  surrounding  influ- 
ences, and  live  a  high  moral  life.     But  will  he  be  likely 
to  do  so  ?  is  the  more  rational  and  practical  question. 
It  might  be  possible  for  a  Margaret  Prior  to  come  up 
from  the  Parisian  Opera,  or  for  a  John  Howard  to  rise 
from  the  loathesome  cellars  of  the  "  Five  Points"  ;  but 
what  rational  man  looks  for  such  prodigies  ?     Beneath 
the  dictation  of  a  Russian  lord,  or  passing  through   the 
various  stages  of  American  despotism,  it  may  be  possi- 
ble for  as  just  views  of  life  to  find   a  home,   as  prevail 
among  the  children  of  Science  and  the  worshippers  in 
New  England  sanctuaries  ;  but  it  is  weakness  and  pre- 
sumption alone  that  are  found  looking  for  such  products. 
Good  social  influences  yield  half  our  joy,  and   secure 
half  our  benefits. 

But,  for  the   valuable   influences   about  us,  we   are 
chiefly  indebted  to  others.     We  are  not  the   formers  of 


SERMON.  34R; 

our  own  age,  in  any  save  a  most  limited  sense.  The 
social  agencies  about  us  we  may  not  boast  over,  as 
thougli  we  had  created  them.  Even  it' they  had  never 
seen  the  hght  until  we  had  summoned  theni  forward, 
they  were  brought  to  the  birth  through  the  painful  labor 
of  by-gone  ages.  Not  a  generation  of  good  men  has 
passed  away  without  leaving  our  own  times  a  legac}'. 
Life  is  a  scene  differino-  much  from  what  it  would  have 
been,  if  Eyoch  had  not  walked  with  God,  if  Noah  had 
not  preached  righteousness,  if  Abraham  had  not  listened 
to  the  call  from  heaven,  if  Moses  had  not  taken  off  his 
shoes  in  Horeb,  if  David  had  not  armed  himself  with 
faith  against  Gohah,  if  Isaiah  had  not  told  his  visions, 
if  Daniel  had  not  gone  cheerfully  to  make  a  home  with 
the  Lions,  if  the  Baptist  had  not  roused  Judea,  if  Paul 
had  not  sailed  to  Rome,  if  Luther  had  not  gone  to 
Worms,  if  John  Robinson  had  not  preferred  fidelity  to 
distinction.  From  such  men  and  such  deeds  come 
blessinos  which  brighten  our  sky  and  oladden  our 
hearts,  though  the  eve  fail  to  discover  their  orio-in.  Nor 
is  our  connection  with  the  past  less  real  or  important 
because  we  often  fail  to  discern  the  bond.  The  cur- 
rents of  human  influence  often  run  beneatii  the  surface 
of  life,  and  are  often  invisible  when  tliey  do  not.  No 
virtue  has  lived  on  earth,  recorded  or  unrecorded,  but 
may  be  regarded  as  a  personal  benefactor. 

And  this  is  equally  true  of  agencies  now  acting  about 
us,  which  are  less  strictly  religious,  but  without  which 
religion  would  be  almost  certain  to  fail  of  success. 
Taking  our  first  step  into  life,  we  totter  and  fall  into 
the  arms  of  parental  solicitude  and  love.  Food  cornes 
to  us  long  and  regularly  before  we  accquire  the  knowl- 
30* 


350  G.     T.    DAY. 

edge  or  the  ability  necessary  to  its  preparation.  Watch- 
ful eyes  descry  our  dangers  while  we  are  blind  to  them. 
Patient  skill  corrects  our  false  impressions,  and  puts  us 
on  the  road  to  knowledge.  Hard,  crooked  hands  have 
grown  rough  and  unsightly  in  tearing  up  the  forests, 
and  plucking  down  the  mountains,  and  filling  up  the 
valleys,  which  were  ready  to  quarrel  with  our  right  to 
subsistence.  Deep,  earnest  thought,  such  as  heats  the 
brain  and  chases  sleep  away  from  the  pillow,  brings 
principles  that  would  have  eluded  our  search,  and  im- 
plements which  lessen  our  labor  an  hundred  fold.  The 
social  machinery  moves  on  beautifully  about  us,  offer- 
ing us  its  ready  advantages,  bought  by  the  experiments 
and  labor  and  sacrifice  of  a  thousand  years.  Books 
wait  to  fill  us  with  their  silent  but  glowing  thoughts, 
which  have  found  expression  only  through  the  agony  of 
effort. 

Pagan  nations  have  put  ingratitude  to  benefactors 
into  the  catalogue  of  capital  crimes.  But  there  can  be 
few  forms  of  ingratitude  more  criminal  than  that  which 
consents  to  receive  all  these  advantages,  to  appro- 
priate them  thoughtlessly  and  selfishly,  and  to  make 
no  effort  for  the  discharge  of  the  obligations  they  create. 
Nor  let  it  be  said,  that  though  we  might  be  indebted  to 
the  benefactors  of  the  past,  we  are  under  no  obligation 
to  the  present  and  future.  It  is  in  this  very  form  that 
our  indebtedness  is  to  be  met.  "  The  past  has  done 
much  for  us  ;  we  owe  it  largely  ;  and  it  has  given  the 
present  and  future  an  order  on  us  for  payment." 

2.  By  laboring  to  promote  the  good  of  others,  we  are 
taking  the  most  effectual  means  to  promote  our  own. 

There  is  pbilosoph}'-  which  true  expediency  will  en- 


SERMON.  351 

dorse  as  well  as  duty  which  obligation  acknowledges, 
contained  in  the  second  commandment — "  Thou  shalt 
love  thy  neighbor  as  thyself."  In  making  provision  for 
the  general  interest,  Christianity  never  winks  out  of 
sight  that  which  attaches  to  the  individual.  It  does 
what  nothing  else  ever  sought  to  do — it  renders  iden- 
tical the  effort  wliich  is  required  to  promote  the  welfare 
of  others,  and  that  which  is  the  condition  of  guarding 
our  own.  Heretofore,  every  contribution  to  the  fund 
representing  the  social  wealth,  has  been  regarded  as  so 
much  withdrawn  from  the  coffers  of  private  possession. 

Effort  for  others  awakens  sympathy  for  ourselves  in 
return.  Cold  and  selfish  as  are  human  hearts,  few  of 
them  remain  wholly  unmoved  under  the  influence  of 
Christian  effort  expended  in  their  behalf.  A  kind  el- 
fort  for  our  sake,  especially  if  we  have  no  apparent 
claim  on  the  service  rendered  us,  is  not  soon  forgotten. 
Memory  is 'not  alone  in  keeping  the  deed  alive.  A 
grateful  sensibility  has  canonized  it,  and  associated  it 
with  all  holy  thoughts,  with  all  forms  of  moral  beauty, 
with  all  the  elements  of  tender  and  pleasant  experience. 
And  the  occasion  is  only  waited  for  to  reciprocate  the 
favor.  And  by  making  grateful  debtors  of  a  multitude, 
their  free  service  for  our  good  will  do  more  than  our  un- 
aided hands  could  accomplish,  besides  sweetening  the 
larger  blessing  with  social  good  will. 

The  esteem,  the  sympathy,  and  the  love  of  those 
about  us  is  not  only  higher,  but  even  surer  wealth  than 
abundance  of  bank  and  railroad  stock, — than  many 
houses  and  lands  called  after  our  own  names.  The 
latter  form  of  property  may  be  swept  away  in  an  hour, 
and  leave  the  millionaire  a  beggar  at  the  doors  of  tho.^e 


352  G.     T.     DAY. 

on  whom  he  has  hardly  condescended  to  bestow  a 
glance  ;  the  ibriner  will  only  be  increased  by  misfor- 
fortune,  nntil  misfortune  shall  almost  cease  to  appear  a 
calamity.  Such  gains  are  only  secured  by  benevolence^ 
and,  once  ours,  they  are  beyond  the  reach  of  trover  and 
replevin. 

And  so,  too,  such  effort  in  behalf  of  others  is  always 
doing  much  to  improve  our  social  circumstances — to 
sanctify  and  ennoble  the  mouldering  agencies  about  us. 
I  have  already  spoken  of  the  bearing  of  society  upon 
our  real  interests.  Pure  societ}^  is  the  bliss,  corrupt 
society  the  curse  of  existence.  Almost  every  advan- 
tage we  may  claim,  may  be  rendered  valueless  by 
dwelling  where  it  is  liable  to  be  torn  from  us  at  any 
moment.  Property  w^ould  be  worth  very  little  in  Ara- 
bia, and  intelligence  and  skill  would  be  likely  to  do  lit- 
tle in  making  life  tolerable  in  a  Peruvian  mine,  or  on  a 
rice  plantation  in  Georgia.  And  on  the  other  hand, 
Penn's  life  among  the  red  men  in  the  heart  of  the  forest, 
had  its  pleasant  and  precious  features. 

Now  whatever  is  done  for  the  good — the  improve- 
ment of  others,  is  so  much  accomplished  to  improve 
and  renovate  our  social  state.  Every  beneficient  ener- 
gy roused  from  torpor,  every  generous  impulse  excited, 
every  selfish  passion  allayed,  every  just  principle 
taught  and  enforced,  every  aspiration  for  improvement 
kindled,  every  philanthropic  idea  begotten,  every  Chris- 
tian purpose  born,  is  multiplying  the  fountains  of  our 
own  joy,  and  adding  to  the  quickening  power  ot  the 
agencies  to  which  we  are  daily  subject.  Every  one  of 
our  valuable  interests  will  grow  more  secure,  the  temp- 
tations to  evil  will  have  less  weight,  the  ascent  to  pros- 


SERMON.  353 

peiity  and  to  heaven  will  be  less  steep  and  difficult, 
while  the  nations  which  urge  us  on,  gather  numbers 
and  force.  And  from  this  great  law  might  government 
learn  a  lesson  as  well  as  individuals. 

And  so,  too,  will  such  effort  for  others  benefit  us  by 
means  of  the  discipline  implied  in  itself.  All  outward 
good  is  included  in  that  which  is  inward  ;  all  temporal 
in  that  which  is  spiritual.  The  highest  gains  are  those 
which  put  us  in  possession  of  moral  power,  of  heavenly 
virtue.  To  find  ourselves  becoming  less  earthly  in 
tendency  and  pursuit,  more  trustful,  more  dutiful,  more 
reverent  and  more  pure,  is  to  be  attaining  the  supreme 
good.  And  this  toil  for  others  is  just  what  does  this 
work  for  us.  It  opens  our  eyes  to  a  wider  circle  of  in- 
terest than  we  should  otherw-ise  see,  it  gives  a  larger 
and  freer  play  to  our  sympathies,  it  calls  for  self-denial, 
it  links  us  more  closely  with  the  great  cause  which  was 
deemed  worthy  of  Christ's  labor,  it  nurtures  heroism 
and  devotion  by  exhibiting  the  magnitude  of  the  inter- 
ests which  ^ve  go  abroad  to  secure.  God  formed  us 
for  such  a  sphere,  and  adapted  our  nature  to  its  duties. 
No  joy  is  so  pure  as  that  which  springs  up  in  the  soul 
beneath  the  ministry  of  beneficence ;  no  toil  brings 
back  moral  energy  to  the  toiler  like  that  expended  in 
works  of  Christian  love.  Such  a  soul  finds  here  a  re- 
sponse to  its  benefactions,  like  that  which  the  generous 
stream  receives,  when  the  ocean  meets  its  out-pouring 
with  the  wealth  of  the  overflowing  tide.  "  It  is  more 
blessed  to  give  than  to  receive,"  because  larger  gifts 
come  back  again  upon  the  soul,  warm  with  human 
gratitude  and  bright  with  divine  benedictions. 


:354  G.     T.     DAY. 

3.  Such  a  life  of  labor  in  behalf  of  others,  is  involved 
in  the  fundamental  idea  of  Christianity. 

"  He  went  about  doing  good,"  is  the  brief  but  signiti- 
cant  account  which  one  of  his  distinguished  disciples 
gives  of  Christ.  It  is  the  compendious  history  of  the 
God  incarnate.  And  in  this  beneficent  ministry  he  was 
only  obeying  and  illustrating  the  law  of  his  great  evangel. 
He  only  fulfilled  the  righteousness  which  belongs  to  the 
kingdom  of  reconciUation  and  love.  "  If  any  man  have 
not  the  spirit  of  Christ  he  is  none  of  his." 

True,  no  man  may  aspire  to  Christ's  dignity  of  char- 
acter and  office.  No  other  hands  may  lay  an  offering 
on  the  altar  of  sacrifice  whose  atoning  results  are  so 
magnificently  grand,  whos  reconcilinge  efficacy  can 
reach  so  deep  or  wide,  whose  ascending  smoke  thrills 
a  despairing  race  with  such  joyful  hopes.  Among 
"  principalities  and  powers"  "  The  Nazaeexe"  must 
ever  stand  up  in  infinite  pre-eminence — among  the  conse- 
crated heights  of  time,  Calvary  must  tower  heaven- 
ward, solitary  in  its  glory.  Still,  Christ's  life  and  teach- 
ings contain  the  principles  which  determine  the  duty  of 
all  men.  They  untold  the  "new  commandment,"  which 
swallows  up,  and  illustrates  the  spirit  of  the  old.  They 
indicate  what  may  and  what  may  not  be  done  on  earth 
with  God's  approval.  They  limit  the  prerogatives  of 
the  "  old  time,"  when  the  Jew  might  toil  for  aggrand- 
izement at  home,  and  forget  the  necessities  of  his  needy 
gentile  neighbors.  They  unfold  to  us  the  last  direc- 
tions of  heaven.  Whether  conforming  or  refusing  to 
conform  to  precedent  and  opinion,  they  cry  out  in  the 
audience  of  the  world,  "  This  is  the  way,  walk  ye  in  it." 

That  men  are  bound  to  conform  to  the  law  of  Chris- 


SERMON.  355. 

tianity,  at  all  times  and  under  all  circumstances,  none 
will  probably  den}'.  Whatever  authority  ma}'  attach 
to  any  other  teaching,  it  can  have  no  binding  force 
when  contravened  by  the  gospel.  Inclination  is  no 
guide  when  Christianity  has  a  distinct  prescription. 
No  supposed  interest  lying  in  the  way  of  our  submission 
to  Christ,  can  warrant  us  in  setting  aside  his  command. 
There  can  be  no  doubt  that  our  duty,  as  pointed  out  in 
the  gospel,  and  our  real  welfare  are  ibund  in  the  same 
path,  even  when  they  seem  most  o])posed.  But  the  in- 
terest is  to  be  sought  through  the  duty — not  set  up  as 
the  standard  by  which  to  measure  it.  The  two  will 
sometimes  seem  at  variance  ;  if  they  did  not,  there 
would  be  no  room  for  faith.  It  requires  no  confidence 
to  follow  one  who  leads  us  just  where  and  only  where 
self  interest  prompts  us  to  go.  We  exercise  no  trust  in 
accepting  opinions  already  entertained,  or  in  consenting 
to  adopt  a  course,  the  reasons  for  which  our  sensuality 
comprehends.  Christianity  is  not  such  an  uninstructive 
teacher  or  worthless  guide.  It  has  great  spiritual  truths 
to  announce,  unlooked  for  directions  to  give.  Satisfy- 
ing us  that  her  utterance  is  divine,  she  speaks  with  the. 
assurance  of  a  prophet,  and  the  huthority  of  a  monarch  ; 
and  he  who  takes  from  or  adds  to  her  teaching  is  a 
bold  presumer,  rushing  into  terrible  perils. 

And  it  would  seem  impossible  to  doubt  tl)at  effort  for 
the  good  of  others  is  thus  fundamental  in  Christianity.' 
Christ  pleased  riot  himself.  He  was  made  sin  for  us 
who  knew  no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  him.  He  suffered  for  our  sins.  He 
who  was  invested  with  the  glory  of  the  Godhead,  made 
himself  of  no  reputation  and  became  obedient  unto  the 


306  G.      T.     DAY, 

death  of  the  cross,  that  he  might  bring  us  up  to  share 
in  God's  glory  and  jo3^  And  wherever  he  is  found 
during  his  stay  on  earth,  he  is  dedicated  to  the  work 
uf  human  welfare.  He  seems  ever  forgetting  himself, 
in  his  intense  interest  for  others.  If  he  speaks  of  him- 
self, it  is  only  to  set  forth  his  character  and  objects,  to 
clear  himself  from  aspersions  which  prevent  his  sain- 
ing access  to  the  needy  hearts  about  him,  or  to  point  on 
to  the  future,  when  he  is  to  sit  as  the  judge,  and  try  hu- 
man character  by  the  same  standard  of  practical  be- 
nevolence he  sets  up  before  the  world  in  his  own  life. 

He  may  be  teaching  the  eager  multitudes  who  crowd 
about  the  shore  of  the  sea,  or  sit  on  the  well  in  his  wea- 
riness and  talk  to  the  woman  of  Samaria,  about  the 
water  of  life.  He  may  be  multiplying  the  loaves  and 
fishes  to  feed  the  iainting  thousands,  or  opening  the 
eyes  of  the  despised  beggar  by  the  wayside  ;  he  may 
be  confronting  the  Sanhedrim  with  the  majestic  assertion 
of  his  innocence,  or  inwardly  sighing  in  silence  over 
the  spiritual  blindness  of  the  disciple  who  openh'  re- 
bukes his  allusion  to  his  coming  cross  ;  still,  always 
from  the  time  when  he  asks  his  chiding  parent,  "  Wist 
ye  not  that  I  must  be  about  my  Father's  business?  " 
till  he  rises  to  the  zenith  of  his  sublime  career,  whence 
he  breathes  out  the  plea,  "  Father,  forgive  them,  for 
they  know  not  what  they  do,"  he  is  on  the  highway  ol 
benefience — he  is  writing  on  everv  milestone  for  the 
eyes  of  the  ages,  "  Life  is  sacred  to  human  welfare.'''' 
x\nd  he  who  can  study  the  teachings  of  such  a  gospel, 
and  inspect  the  life  of  such  a  model  and  still  fail  to 
recognize  beneficent  labor  for  others  as  the  ^reat  crown- 
ing  characteristic  of  the  New  Testament  religion,  must 


SERMON.  357 

have  gazed  with  an  eye  strangely,  if  not  criminally 
dull. 

4.  Such  labor  in  behalf  of  others  is  the  divinely  ap- 
pointed method  of  showing  our  love  to  Christ.  "  If  ye 
love  me  keep  my  commandments,"  is  one  of  Christ's 
own  brief  but  vital  prescriptions.  And  the  "  new  com- 
mandment" which  specially  distingiushed  the  Savior's 
teaching  is,  "Love  one  another  as  I  have  loved  you."  All 
divine  teaching,  as  he  interpreted  it,  resolved  itself  into 
this,  after  love  to  God  had  been  insisted  on.  His  prac- 
tical directions  all  lead  to  this  result.  He  tells  his  dis- 
ciples to  heal  the  sick,  cast  out  devils,  to  give  freely  as 
they  have  received.  A  grateful  man  whom  he  had  cured 
comes  to  him,  to  show  and  speak  his  thanks,  and  asks 
to  stay  with  him  ;  but  is  at  once  despatched  to  his 
friends  that  they  may  receive  the  tidings  of  hie.  A 
young  ruler  would  be  his  disciple  ;  and  he  is  at  once 
bidden  to  sell  his  vast  possessions  and  give  to  the  poor. 
Thrice  does  he  repeat  the  question  to  the  disciple  who 
had  had  much  forgiven  him — "  Simon,  son  of  Jonas, 
lovest  thou  me  ?"  and  having  secured  pledges  of  his 
affection,  he  responds  to  him — "Feed  my  sheep,"  "Feed 
mj  lambs." 

And  still  more.  Lest  this  duty  should  have  its 
sphere  unduly  narrowed  by  selfish  interpretations,  there 
is  told  the  touching  story  of  the  good  Samaritan,  to 
make  the  circle  of  love  and  beneficence  as  large  as  the 
world.  And  then  to  settle  the  question  forever,  whether 
acceptable  service  can  be  rendered  to  God,  in  the  ab- 
sence of  practical  love  to  man,  Christianity  thus  speaks  : 
"If  a  man  say  I  love  God,  and  hateth  his  brother,  he 
is  a  liar.  For  he  that  loveth  not  his  brother,  whom  he 
31 


^5S  G.     T.     DAY. 

bath  seen,    how    can   he   love   God  whom  he  hath  not 
seen  ?" 

To  our  Savior,  we  can  impart  no  good  directl}'.  All 
things  in  heaven  and  earth  are  his.  He  has  no  neces- 
sities which  our  hands  can  directly  relieve.  The  very 
gifts  we  should  carry  to  him  w^ould  bear  the  seal  of  his 
goodness  which  gave  them  to  us.  Even  the  body  in 
^y■hich  he  dwelt  of  old  is  no  more  among  men,  to  invite 
their  compassion  and  their  ministry  of  relief.  He  is 
throned  above  in  power  and  light  and  joy.  The  foun- 
tain of  his  own  glory  and  bliss  flows  independent  of  our 
contributions.  But  he  does  bid  us  reciprocate  his  ser- 
vices— he  does  bid  us  live  not  to  ourselves,  but  to  him 
who  died  for  us  and  rose  aoain.  And  so  there  is  no 
appropriate  method  of  reciprocating  his  beneficence 
except  by  doing  the  good  to  others — in  whose  persons  he 
stands  before  us — which  love  prompts  us  to  do  for  him 
and  to  him.  Doing  such  a  work  for  "  the  least"  among 
men,  in  his  name  and  from  love  to  him,  we  are  repre- 
sented as  doing  it  unto  his  own  person.  This  is  the 
labor  divine  wisdom  appoints  ;-^this  is  the  channel,  fash- 
ioned by  heavenly  hands,  through  which  human  love 
flows  back  to  the  Reedemer. 

5.  Such  labor  in  behalf  of  others  promises  the  largest 
and  richest  success — promises  to  render  life  more  sig- 
nificaiit  than  any  other  form  of  action. 

It  is  not  now  for  an}" — even  the  superficial — student  of 
history  to  look  with  contempt  on  the  power  of  a  benefi- 
cent life.  Human  deeds  are  the  germs,  of  which  the 
flowering  and  the  fruit  are  the  products  of  ages  separa- 
ted by  centuries  from  the  planting.  Every  where  about 
liS  are  seen  results  wide    and    magnificent,  traceable  to 


SERMON.  359 

what  was  deemed  the  obscurest  origin  and  the  simplest 
agencies.  A  deed  of  whose  doing  few  took  note,  and 
whicli  even  those  few  forgot  the  (olio wing  hour,  may 
now  be  seen,  percliance,  in  its  consequences,  looking 
down  upon  us  from  some  institution,  enthroned  in  the 
reverence  and  love  of  nations.  Some  word,  inspired 
by  the  spirit  of  the  gospel,  was  dropped,  it  ma}^  be,  in 
years  long  departed,  into  a  few  ears,  to  be  sneered  at 
and  crowded  out  of  memory  ;  and  to-day  it  may  be 
somewhere  discovered,  stalking  over  continents  with 
the  tread  and  jar  and  terror  ot  revolution.  Many  a  faithful 
but  at  the  time  apparently  inefficient  life,  has  been  since 
disclosed,  and  always  to  make  us  feel  awe-struck  be- 
fore its  power. 

Not  a  few  who  went  to  the  grave  in  sadness  that  so 
little  had  been  done  by  their  toil,  now  stand  up  before 
us  as  the  illustrations  of  what  one  human  life  can  effect. 
We  look  back  to  see  no  earnest  Christian  toiler  in  the 
shadows  of  the  distant  past,  without  beholding  monu- 
ments commemorative  of  his  doings,  towering  up  every 
where  along  the  vista.  The  distant  dead  seem  mighti- 
er to  our  eyes  than  did  they  to  the  vision  that  descried 
them  moving  in  the  flesh ;  and  this  not  solely  nor  chief- 
ly, because  "  distance  lends  enchantment  to  the  view," 
but  because  we  see  the  multiplying  trophies  of  their 
power.  And  all  this  is  adapted  to  teach  us  the  value 
of  life — to  make  us  give  ourselves  to  its  work  earnestly 
and  trustingly,  assured  that  our  labor  is  not  in  vain  in 
the  Lord. 

But  if  the  past  would  enable  one  to  do  so  much  and  to 
act  so  long,  how  much  more  is  it  true  of  the  present ! 
The  elements  of  influence  were  not  then  understood   a« 


360  G .     T .     DAY. 

now,  nor  could  the}'  have  been  so  easily  summoned 
into  service  if  it  had  been  otlierwise.  The  compara- 
tive isolation  which  was  then  a  necessity  with  the  mass- 
es, has  now  become  almost  an  impossibility.  The 
"  vox  populi"  finds  utterance  in  other  forms  than 
through  the  lips  of  a  few  self-constituted  exponents  of 
human  wishes  and  wants.  Men  are  not  now  hidden  in 
the  penumbra  ot  some  official  who  fills  the  whole 
•  ground  of  the  national  picture.  Genius  and  benefi- 
cence, though  first  seeing  the  light  in  obscurity,  ha.ve 
the  waiting  world  before  them,  ready  to  accept  their 
ministry. 

And  the  channels  of  intercourse  run  now  in  every 
direction,  and  communicate  with  all  lands,  and  well 
nigh  with  all  hearts.  The  confusion  and  dispersion  of 
Babel,  are  being  rapidly  counteracted  by  the  fraterniz- 
ing agencies  of  these  latter  times.  A  benevolent  pro- 
ject, a  valuable  discover}'-,  an  inspiring  hope,  is  now 
unfolded,  and  a  few  weeks  suffice  to  make  it  the  pos- 
session of  distant  nations.  A  peasant  speaks,  and  with- 
out the  aid  of  Pentecostal  miracles,  the  peoples  of  many 
lands  hear  him,  each  in  the  tongue  with  which  the  ear 
has  always  been  famihar.  Men,  whosoever  they  be, 
having  a  worthy  word  to  speak,  or  worthy  deed  to  per- 
form, need  never  want  for  hearers  or  unfortunates 
to  accept  the  ministry.  There  is  scarcely  a  land  so 
isolated,  or  a  tribe  so  inaccessible,  but  has  stood  reveal- 
ed to  the  63-0  of  exploration,  and  waits  for  a  blessing, 
such  as  even  the  humblest  of  us  may  give.  Lips  wait 
to  take  and  drop  our  benedictions  into  the  ear  of  our 
antipodes,  and  hands  are  stretched  out  to  catch  our 
humblest  offerings,  and  toss  them  into  the  lap  of  suffering, 


SERMON.  361 

waiting  for  gifts  be3'-ond  the  oceans.  New  enterprises 
yet  weak  and  in  their  infancy,  but  marching  on  tovyard 
the  future  with  promise  and  power,  crave  the  aid  of  the 
ieeble,  and  return  thanks  for  the  sympathy  of  the  obscure 
Such  is  our  world,  and  such  are  the  favored  times 
in  which  our  ministry  is  to  be  exercised.  Life  may  be 
the  running  of  a  glorious  career — the  spreading  wide 
and  far  of  a  rich  benefaction.  Let  even  a  weak  nature 
ally  itself  with  the  great  cause  of  Christian  philanthopy, 
and  it  shall  become  quickened  with  energy.  Let  it 
echo  the  inspired  predictions  of  love,  and  imitate  the 
active  goodness  of  God,  and  its  own  voice  shall  come 
to  ring  like  a  prophets,  and  its  life  among  men  shall  re- 
veal an  element  which  shall  be  hailed  as  divine.  Its 
own  age  may  indeed  be  blind  to  its  dignity  and  thank- 
less over  its  benefactions,  but  its  dignity  and  benefi- 
cence are  no  less  real,  and  its  coronation  is  sure.  Wil- 
berforce  walked  up  to  Westminster  to  plead  for  Africa 
between  walls  of  hisses  and  sneers,  malice  dratrored 
forth  the  bones  of  Wicklyffe  from  the  grave,  burned 
and  scattered  them  to  the  winds  with  execrations,  and 
the  Nazarene  was  mocked  by  the  derisive  populace  in 
his  last  hours  on  the  cross  ;  but  now  the  freed  isles 
break  into  singing,  at  the  name  of  Wilberforce,  and  the 
wild  shout  of  African  gratitude  comes  swelling  over 
three  thousand  miles  of  billow  as  a  chorus,  to  which  the 
heart  of  humanity  everywhere  dances.  Wicklyffe  is 
canonized  wherever  a  pure  worship  goes  up  unpinioned 
to  the  great  Mediator,  and  the  martyred  man  of  sor- 
rows is  forever  the  magnet  of  all  holy  souls  on  earth 
and  in  heaven.  **  Go  and  do  likewise,"  and  look  fur 
a  like  reward. 
31* 


362  G.     T.     DAY. 

If  there  were  no  rational  hope  of  success,  it  were  per- 
haps innocent  to  withhold  labor  for  human  good.  Indeed 
to  toil  for  an  object  recognized  as  unattainable,  is  said 
to  be  impossible.  But  the  means  of  success  are  in  our 
hands  ample  and  abundant  as  philanthropy  itself  could 
desire,  or  obligation  consent  to  accept. 

And  what  a  thought  is  that  of  retaining  all  these  abil- 
ities, and  refusing  to  employ  them  !  of  having  it  in  our 
power  to  bless  so  widely,  and  3'et  withholding  the  bles- 
sing !  of  holdinf(  in  trust  the  resource  lent  us  to  be  used 
for  the  good  of  others,  and  letting  it  lie  unused,  or  sel- 
fishly appropriating  it  to  our  own  aggrandizement  ! 
What  account  is  to  be  given  of  such  hoarded  or  squand- 
ered wealth  ?  What  is  to  be  said  in  reply  to  llic 
charges  urged  against  us  by  the  needy  and  dying — in 
body  and  spirit — whom  Providence  placed  at  our  door, 
like  Lazarus  at  the  gate  of  Dives,  or  laid  across  our 
path  like  the  victim  of  the  thieves  in  the  way  of  tlic 
Priest  and  Levite — when  they  tell  of  our  denial  of  the 
crumbs  of  charity,  or  of  our  passing  by  on  the  other 
side  ?  As  the  long  and  fearful  tale  of  human  wretch- 
edness is  rehearsed,  as  victim  after  victim  appears  and 
passes  in  review,  like  a  living  monument  of  sorrow,  how 
is  the  crushing  weight  of  conviction  to  be  thrown  off 
from  our  hearts,  as  we  remember  that  heaven  gave  us 
the  power  and  means  of  their  relief,  and  urged  us  to 
succor  them,  and  that  we  have  cheated  them  of  the 
bounty  of  which  divine  love  appointed  us  the  almoners? 

"  Look  not  every  man  on  his  own  things,  but  every 
man  also  on  the  things  of  others."  Be  no  more  selfish. 
Listen  to  the  prayer  of  the  needy,  to  the  sighing  of  the 
prisoner,  to  the  wails  of  heathenism,  and   to  the  half 


SERMON.  363 

suppressed  sigh  of  the  fainting  slave.  It  shall  dignify 
life  with  inherent  grandeur  and  outward  success  ;  it 
will  both  prove  and  nurture  love  to  Christ ;  it  will  be 
worth  a  library  of  commentaries  on  the  spirit  of  the 
gospel ;  it  will  most  eftectually  minister  to  3^our  own 
\velfare  ;  it  will  be  an  appropriate  and  grateful  response 
to  the  benefactions  of  the  past  and  present ;  it  will 
give  an  hundred  fold  value  to  the  life  which  is,  and  lay 
up  an  eternal  treasure  in  that  which  is  to  come. 
Remarks. 

1.  Every  church  organization  which  does  not  incul- 
cate practical  love  to  all  men  as  a  universal  dut}^,  is 
so  far  defective  in  character,  and  untrue  to  its  real 
mission.  No  matter  what  else  it  may  do,  if  it  neglect 
this  it  is  fundaraentalh^  faulty.  It  may  have  frequent 
and  regular  services,  support  eloquent  teaching,  multi- 
ply its  numbers,  wield  power  and  influence,  reign  in  its 
prosperit}',  and  be  envied  in  its  success  ;  still,  if  the 
sj)irit  of  love  and  labor  for  others  be  not  growing  in  and 
through  it,  the  prosperity  is  a  mocking  phantom.  Their 
temple  of  worsliip  ma}^  tower  up  grandly,  j^et  pining 
and  ignorant  and  dying  poverty  may  be  groaning  out 
its  soul-agon}'  beneath  its  very  shadow. 

Its  seats  may  be  regularly  crowded  with  the  affluent 
and  the  powerful,  and  yet  the  spirit  which  seeks  and 
saves  the  lost  ma}'  seldom  enter.  The  majestic  swell 
of  organ  and  choir  may  roll  along  its  aisles,  and  echo 
from  the  vaulted  roof  above,  but  it  is  not  acceptable 
praise.  To  an  earthly  eye,  the  painted  sunlight  that 
falls  on  column,  pavement  and  wall  may  seem  signifi- 
cant of  glory,  but  to  a  spiritual  vision  every  line  ofhght 
discloses  nothing  but  "  Ichabod."     The  massive,  ornate 


364  G.     T.      DAY. 

Structure  may  appear  a  special,  chosen  dwelling  place 
of  the  Holy  One,  but  its  shckinah  has  faded  away,  and 
the  lips  of  the  heavenly  oracle  are  cold  and  dumb.  It 
is  not  a  habitation  of  spiritual  life,  but  a  gorgeous  tomb, 
whose  damp,  chill  air  would  make  an  angel  shudder, 
and  whose  ghastly  spirit-corpses  are  terrible  to  behold, 
because  no  promise  of  a  resurrection  breaks  over  them 
from  the  sky. 

2.  This  view  of  human  duty,  if  it  be  correct,  must 
be  practically  accepted  before  the  gospel  is  to  be  hon- 
ored, or  rational  Christian  hope  justified. 

Christianity  asks  no  mere  verbal  eulogies.  It  was 
comparatively  little  satisfaction  to  Christ  to  have  Nico- 
demus  confess  his  messiahship,  to  receive  the  eulogy  of 
the  Herodians,  or  hear  Pilate  repeat  his  statement  that 
there  was  no  fault  to  be  found  in  him.  If  any  satisfac- 
tion were  desirable  from  perceiving  that  the  conviction 
of  these  men  was  endorsing  his  pretensions,  it  must 
have  been  of  short  duration,  when  it  was  seen  that  this 
conviction  was  blended  with  a  willingness  to  give  Him 
up  to  reproach  and  contempt  and  death.  The  kiss  of 
Judas  may  have  indicated  a  confidence  in  his  former 
master,  but  was  it  therefore  deserving  of  gratitude  ? 
Barren  words  in  recognition  of  Christian  duty,  fulsome 
panegyrics  gi'avely  pronounced  over  Christian  philan- 
thropy, are  heard  in  infidel  conclaves,  and  on  the  stage 
of  the  pandering  theater  ;  they  are  sprinkled  over  the 
pages  of  licentious  romance,  and  break  even  from  the 
lips  of  brothels  ;  soulless  trade  repeats  them  and  un- 
principled avarice  mumbles  them  over  as  a  litany  while 
counting  its  rusty  coin.  A  convention  of  misers  would 
enanimously  vote  John  Howard  and  Elizabeth  Fry  to 


SERMON.  365 

be  models  of  human  goodness,  and  a  nation  of  self-seek- 
ers would  ratify  the  action  with  tossing  of  caps  and 
tempest  of  hurrahs.  What  then  ?  Is  this  wordy 
avowal  a  fulfillment  of  their  dut}'  ?  Is  an  indulgence 
to  trample  beneficence  under  foot,  purchased  with  a 
confession  that  it  ou^ht  to  be  held  sacred  ?  Is  a  life 
whose  chief  feature  is  a  disregard  of  the  Christian  law, 
to  be  atoned  for  by  calling  the  law  "holy  and  just  and 
good?"  Nay  verily.  It  is  the  confession  that  proves 
the  fearfulness  of  the  sin. 

Nor  is  any  class  to  be  singled  out  as  the  sole  repre- 
sentatives of  Christ's  deep  humanitj^.  It  is  not  to  be 
the  distinctive  bads^e  of  missionaries  to  southern  Asia  or 
to  the  distant  ocean  isles.  It  does  not  belong  alone  to 
the  occupants  of  the  pulpit,  or  to  the  heroes  in  the  van 
of  reform.  Nor  yet  is  it  a  duty  which  is  divorced  from 
place  and  power,  and  which  goes  only  to  tabernacle 
with  the  cottager  sweating  in  his  narrow  field,  or  with 
the  widow  toiling  in  patient  weariness  for  the  group  of 
little  ones  that  hang  on  her  labor.  That  interpretation 
of  the  gospel  is  both  false  and  mischievous,  which  makes 
the  authority — the  binding  force  of  its  vital  precepts,  de- 
pendant on  position  or  outward  circumstances.  Christ- 
ianity has  but  one  law  of  dut}-,  and  this  goes  and  binds 
everywhere.  No  man  is  exempt,  because  no  excep- 
tions are  recognized.  High  or  low  position  cannot  re- 
peal it ;  neither  wealth  nor  povert}^  nullifies  its  claim. 
The  spirit  it  everywhere  breathes  and  inculcates  is  that 
of  active  love,  and  that  is  to  be  accepted  by  all  who 
set  up  any  valid  claim  to  its  benediction. 

Nor  is  the  obligation  to  be  escaped  by  the  plea  that 
we  want   means   and   abiUtv  to   bless  others.     From 


S66  G.     T.    DAY. 

some,  and  it  may  be  from  what  have  seemed  to  us  the 
chief  spheres  of  beneficence,  we  may  indeed  be  exclud- 
ed. Few  of  us  could,  perhaps,  were  we  never  so  well 
disposed,  repeat  the  life  of  Wilberforce,  or  Howard,  or 
Judson.  Providence  assigns  us  other,  and  what  we 
are  wont  to  deem  humbler  spheres.  But  we  fall  into 
a  sad  and  grievous  error,  when  we  deem  the  exercise  of 
Christian  philanthropy,  even  in  its  highest  forms,  de- 
pendent on  place  or  power.  Every  quality  of  Christian 
greatness  may  belong  to  any  sphere  of  life.  The  uni- 
versal duty  may  be  honored  in  universal  life.  There 
are  blessings  every  where  to  be  scattered,  and  needy 
objects  every  where  on  which  to  scatter  them.  There 
may  be  those  who  have  even  less  than  the  "  two  mites 
which  make  a  farthing"  to  give  in  the  form  of  money, 
and  yet  benefactions  may  be  scattered  which  will  make 
the  gifts  appear  greater  in  the  e3-e  of  heaven,  than  the 
piles  of  gold  and  silver  poured  out  by  the  rich. 

All  may  scatter  about  them  the  sunshine  of  a  kind, 
meek,  patient  spirit;  they  mny  utter  consoling  and 
sympathetic  words,  they  may  persuade  to  goodness  by 
the  magnetic  attraction  of  a  beautiful  and  faithful  life, 
and  by  the  tones  of  gentle  reproof  and  hopeful  encour- 
agement. And  to  do  this  in  our  varied  spheres,  amid 
the  temptations  to  pecvisliness  and  the  petty  vexations 
that  goad  and  sting  the  spirit,  to  be  always  kind  and 
loving  toward  the  wayward,  to  possess  our  souls  in 
Christian  {)atiencc  when  temptations  to  be  harsh  and 
reckless  thicken — is  often  to  exercise  a  measure  of  self- 
denial  larger  than  that  which  went  to  the  stake  with 
martyrs ;  it  is  to  meet  the  injunction  of  the  text   more 


SERMON.  3o7 

i'uliy  than  have  some,   whose  reputation  for   Christian 
philanthropy  is  high  and  wide. 

3.  There  are  not  a  few  special  reasons  which  urge 
this  subject  on  the  attention  of  men,  and  especially  on 
the  attention  of  Christians  at  the  present  time.  Religion 
has  come  forth  from  the  cloister  and  marched  out  into 
the  world.  This  is  well ;  for  her  long  fasts  and  silent 
vigils  and  midnight  meditations  have  no  redeeming 
power.  Till  she  speak  and  act,  it  is  as  though  she 
were  not.  Bat  her  mission  in  society  has  not  always 
been  fully  honored.  The  dust  of  the  earth  sometimes 
remains  unshaken  from  her  sandals,  her  garments  are 
sometimes  spotted  with  worldly  defilement,  and  her 
spirit  has  not  always  been  preserved  from  stains.  In 
the  person  of  her  disciples,  Clnistianity  has  encountered 
the  money  changers — not  ahvays  with  the  scourge  of 
small  cords,  but  to  take  her  place  at  the  tables  and 
pocket  the  gains  of  questionable  trade. 

Compromises  are  made  with  mammon,  concessions 
arc  rendered  to  polic3\  The  duty  of  universal  love  is 
being  practically  questioned.  Gain  is  becoming  a  pas- 
sion ;  and  their  hearts  are  not  ahvays  least  set  on  it, 
who  pra.}''  vvith  fervor  and  profess  with  zeal.  The  sim- 
ple mission  of  individual  beneficence  finds  not  very 
many  votaries.  It  is  sometimes  openl}'^  repudiated,  but 
perhaps  more  frequently  evaded  by  a  heartless  or  half 
hearted  donation  to  a  missionary  treasury.  To  these 
last  we  have  no  objection,  but  insist  that  they  have  no 
right  to  be  regarded  as  releasing  from  the  duty  of  active, 
hearty  effort  to  raise  the  sinking,  relieve  the  oppressed, 
secure  reverence  for  the  rights  of  the  helpless,  and 
moral  redemption  for  the  race. 


363  G.     T.     DAY. 

At  such  a  time  the  voice  of  Christian  Duty  should  be 
uttered  distinctly  in  every  sphere.  It  should  be  rung 
out  in  the  streets,  as  the  tide  of  life  rushes  by  in  its 
fierce  hurr}'  toward  its  unthought  of  goal.  It  should 
stand  beside  the  merchant  at  his  desk  to  quicken  his 
conscience.  And  luxurious  wealth,  rolling  along  in  its 
flashing  chariot,  should  be  startled  by  its  trumpet  cidl. 
Genius,  wayward  and  self  complacent,  should  be  re- 
buked for  its  selfishness  ;  and  especially  should  the 
halls  of  legislation  not  be  passed  by  in  the  efl^ort  to  reno- 
vate life  and  enthrone  the  law  of  love. 

Our  era  is  one  of  unexampled  energ}"  and  activity. 
Gigantic  forces  are  summoned  forward  and  harnessed 
to  the  wheels  of  enterprise.  Projects  more  vast  than 
enthusiasm  would  have  dared  to  whisper  half  a  century 
since,  are  framed  and  executed,  and  no  man  wonders. 
If  this  active  energ}^  could  but  be  guided  by  Christian 
philanthropy,  what  moral  conquests  might  be  achieved  ! 
The  luster  of  righteousness  would  be  shed  on  all  lands, 
the  earth  would  leap  up  in  her  regenerated  gladness  to 
greet  the  smile  of  her  king,  and  the  gi'eat  voice  in  heaven 
would  swell  over  their  fellowship  the  cry — "  The  king- 
doms of  tljis  world  are  become  the  kingdoms  of  our 
Lord  and  of  his  Christ !" 


T.    H.    BACHELER, 

Tappan  Hilton  Bacheler  was  born  in  Bridge- 
water,  New  Hampshire,  in  the  year  1S17.  While  he 
was  quite  young  his  tlither  removed  to  New  Hampton. 
From  the  time  that  he  was  nine  until  he  was  sixteen 
years  of  age  he  resided  away  from  home,  and  did  not 
have  the  most   salutary  influences   thrown  around  him. 

When  nearly  sixteen  his  father  removed  to  Holliston, 
Massachusetts,  and  he  accompanied  him.  He  was  now 
brought  under  an  entirely  new  set  of  influences.  He 
had  began  to  love  the  intoxicating  bowl,  but  the  early 
temperance  reformation  was  then  exciting  some  interest 
there,  and  he  was  saved  through  the  beneficent  power 
of  the  pledge.  A  revival  of  religion  also  soon  after  oc- 
curred, in  connection  with  the  labors  of  the  IMethodists, 
and  during  its  progress  he  embraced  Christianity  and. 
became  connected  with  that  people.  He,  however,  in- 
sisted on  being  immersed,  though  the  minister  in  charge 
strenuously  endeavored  to  dissuade  him  from  it. 

He  was  soon  after  appointed  a  class  leader,  and 
it  was  not  long  before  the  subject  of  the  ministry  began 
to  occupy  very  much  of  his  thoughts.  Besides  the  re- 
luctance of  his  own  mind,  friends  opposed  the  idea  of 
his  entering  the  ministry  ;  but  his  convictions  of  duty 
increased  until  he  decided  to  yield  to  them,  and  become 
a  preacher.  An  exhorter's  license  was  offered  him, 
but  his  sentiments  on  the  subject  of  l)aptism  forbid  him 
to  think  of  becoming  an  administrator  in  the  Methodist 
church.  Accordingly  he  changed  his  ecclesiastical  re- 
32 


S70  T.H.     BACHELER. 

lations,  and  joined  the  Freewill  Baptist  church  at  Wa- 
Lerford,  Massachusetts,  then  under  the  charge  ol'M.  W. 
Burlingame. 

He  now  received  license  to  preach,  and  was  invited 
to  labor  \vith  the  Freewill  Baptist  church  in  Grafton. 
Ill  the  following  spring,  he  received  a  call  to  preach 
with  the  second  Smithfield  church  at  Georgiaville, 
Rhode  Island.  He  remained  at  Georgiaville  about  two 
5'ears  and  half,  and  was  ordained  in  October,  1841. 
Upon  leaving  Georgiaville  he  became  the  pastor  of  the 
Freewill  Baptist  church  in  Pawtucket.  While  in  this 
place  he  published  and  edited  a  little  weekly  paper 
called  at  first  the  Christian  Soldier  and  afterwards  the 
Rose  and  Lih*.  It  proved,  however,  a  financially  un- 
profitable concern.  After  preaching  in  Pawtucket  some 
three  years  and  a  half,  he  accepted  an  invitation  to  be- 
come the  pastor  of  the  Freewill  Baptist  church  in 
Taunton,  where  he  still  remains — having  been  there 
upwards  of  six  years. 


SEPvMON. 

SALVATION   CONDITIONAL, 

BY     T.     H.     BACHELER. 
What  must  I  do  to  be  saved  ? — Acts  16:  30. 

That  God  created  man  upright  and  holy,  intending 
that  he  should  ever  maintain  the  same  character  of  pu- 
rity ;  that  he  gave  to  man  a  perfect  law  with  a  design 
that  he  should  obey  it  and  ever  be  happy ;  that  man 
voluntarily,  without  the  least  necessity,  wickedly  trans- 
gressed this  law,  and  became  thereby  mortal,  subject 
to  sin,  estranged  from  God,  "  dead  in  tresspasses  and 
sin,"  a  child  of  wrath,  with  all  the  dreadful  penalt}'  of 
an  inflexible  Jaw  hanging  over  his  de^^oted  head;  and 
that  this  must  have  continued  the  eternal  state  of  man, 
without  any  provision  being  made  by  the  great  Author 
of  the  violated  law — to  sa}''  that  these  things  are  in  ac- 
cordance with  truth  and  revehition  will  scarcely  be 
denied  by  au}^  who  have  a  just  claim  to  candor,  good 
sense  and  an  unprejudiced  mind. 

But  that  the  most  ample  provision  has  been  made, 
b\"  him  whose  law  has  thus  been  violated,  for  the  rescue 
and  redemption  of  man,  1  shall  here  assume  without 
laboring  directly  to  prove.  Few,  indeed,  in  this  day 
of  light,  who  believe  in  revealed  religion,  will  deny  that 
the  blessing  of  the  provision  is  co-extensive  with  the 
curse  of  the  transgression. 

Most    cheerfullv  then  do  we    admit   that  the  atone- 


372  T.    H.    EACHELER. 

raent  was  made  for  man — not  for  one  class  or  one  con- 
dition merely,  but  for  all.  But  it  is  said  by  some  that 
if  Christ  died  tor  all,  if  the  atonement  was  made  for 
all,  and  if  its  author  is  the  Savior  of  all,  then  all  are 
safe,  all  will  certainly  be  saved.  To  this,  I  reply, 
that  if  there  are  no  conditions  upon  which  man  is  to 
receive  the  blessings  flowing  through  the  atonement, 
then  it  does  follow  that  all  will  ultimately  become  holy 
and  happ\\  But  on  the  other  hand,  if  there  are  indis- 
pensible  conditions  set  forth  in  the  gospel,  it  follows 
that  these  conditions  must  be  complied  with,  in  order 
that  those  for  whom  the  provisions  were  made,  reap 
the  advantages  thereby  provided.  The  object  of  the 
present  discourse  is  to  prove  from  the  oracles  of  truth — 

I.  That  eternal  salvation  is  made  to  depend  upon 
our  complying  with  certain  conditions. 

II.  That  all  men  will  not  comply  with  these  condi- 
tions. 

I.     Salvation  conditional. 

1.  Repentonce  is  made  a  condition  of  salvation. 

In  Ezekiel  18  :  30,  we  find  these  words  :  "  Repent, 
and  turn  3'ourseh'es  from  all  your  transgressions ;  so 
iniquity  shall  not  be  your  ruin."  By  reference  to  the 
two  following  verses,  and  indeed  to  the  chapter  in  gen- 
eral, it  will  be  seen  that  the  "  ruin"  here  brought  to 
view  is  not  of  a  temporal  kind,  but  that  it  refers  to  the 
soul.  If  this  passage  does  not  refer  to  final  salvation, 
then  how  shall  the  twenty-seventh  verse  of  the  chapter 
be  interpreted  '? — "  Again,  when  the  wicked  man  turneth 
away  from  his  wickedness  that  he  hath  committed,  and 
doeth  that  which  is  lawful  and  right,  he  shall  save  his 
soul  alive."     Now  if  soul  here  means  life,  the  reading 


SERMON.  373 

is,  "  he  shall  save  his  life  alive,"  which  would  be  with- 
out sense.  It  may  be  obsei-ved,  that  in  the  verse  first 
quoted,  repentance  is  made  the  condition  of  saving  the 
soul. 

Again,  Luke  13  :  4,  5 — "  Or  those  eighteen,  upon 
whom  the  tower  of  Siloam  fell,  and  slew  them  ;  think 
ye  that  the}"  were  sinners  above  all  men  that  dwelt  in 
Jerusalem  ?  I  tell  you,  na}' ;  but  except  ye  repent,  ye 
shall  all  likewise  perish."  "Likewise"  appears  here 
to  signif}^  also.  Their  perishing  referred  to  here,  is 
thought  by  some  to  point  to  the  destruction  of  Jerusa- 
lem. But  supposing  tl\ese  persons  to  have  been  no 
more  than  forty  years  old  at  the  lime  our  Lord  address- 
ed them,  then  at  the  destruction  of  Jerusalem  they  would 
have  been  eighty.  Now  to  suppose  that  the^^  all  lived 
till  that  time,  and  then  perished  in  that  manner,  is  unrea- 
sonable. Our  Lord's  meaning  appears  to  be  that  they  al- 
so should  perish  forever,  if  they  did  not  repent ;  ma- 
king repentance  a  condition  of  the  salvation  of  the  soul. 

Luke  16  :  13 — "  And  he  said,  nay,  father  Abraham; 
but  if  one  went  unto  them  from  the  dead,  they  will  re- 
pent." Here  is  presented  a  man  who  had  spent  his 
life  in  neglect  of  God — had  died — lifted  up  his  e^^es  in 
torment,  and  desired  Abraham  to  send  Lazarus  to  his 
father's  house,  to  testif}^  to  his  five  brethren,  lest  they 
should  come  to  that  place  of  torment.  But  Abraham 
said,  "  They  have  Moses  and  the  prophets,  let  tliem 
hear  them."  Then  follows  the  verse  first  quoted,  in 
which  repentance  is  presented  by  the  rich  man,  as  the 
condition  of  saving  the  soul,  which  sentiment  Moses  is 
made,  by  the  Savior,  to  endorse  in  these  words  :  "If 
they  hear  not  Moses  and  the  prophets,  neither  will  they 
32* 


374  T.     H.    BACHELER. 

be  persuaded  though  one  rose  from  the  dead."  This 
passage  will  be  Ibund  very  difficult  of  explanation,  up- 
on any  other  supposition  than  that  repentance  is  pre- 
requisite to  salvation. 

Acts  ]1  :  18 — "  Then  hath  God  also  unto  the  gen- 
tiles granted  repentance  unto  life."  2  Cor.  7  :  10 — 
"  For  godly  sorrow  worketh  repentance  to  salvation, 
not  to  be  repented  of;  but  the  sorrow  of  the  world 
worketh  death."  Here,  in  the  first  instance,  life  through 
repentance,  and  in  the  second,  repentance  to  salvation, 
are  presented.  Now  if  repentance  be  not  essential  to 
salvation  and  life,  how  is  it  possible  to  give  anj^  rational 
interpretation  to  these  passages  ? 

2.  Faith  is  a  condition  of  salvation. 

That  faith  is  made  an  essential  condition  of  salvation, 
will  appear  very  plain,  I  think,  liom  the  following  quo- 
tations. Acts  IG  :  31 — "  And  they  said,  believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and 
thy  house."  The  question  jDroposed  in  the  preceding 
verse  by  the  jailor  w^as,  "  what  must  I  do  to  be  saved  ?  " 
This  must  refer  to  the  salvation  of  the  soul ;  for  the  apos- 
tles had  not  escaped  from  the  prison  ;  therefore  there 
was  no  danger  of  his  falling  under  the  penalty  of  the 
law  for  letting  the  prisoners  go,  which  penalty  was 
death.  Moreover,  the  prisoners  would  have  been  the 
last  person?  for  the  jailor  to  ask  how  he  should  save  his 
life  for  lettinu:  them  go.  And  then  believing  on  the 
Lord  Jesus  Christ,  according  to  the  direction  of  the 
apostles,  would  have  been  far  more  likely  to  procure 
his  death,  than  to  save  his  life. 

1  Tim.  4  :  10 — "  For  therefore  we  both  labor  and 
suffer  reproach,  because  we  trust  in  the  living  God,  who 


SERMON.  3?5 

is  the  Savior  of  all  men,  especially  of  those  that  believe.' 
Eph.  2  :  8 — "  For  by  grace  are  ye  saved,  through 
faith  ;  and  that  not  of  3-ourselves  ;  it  is  the  gift  of  God." 
1  Peter  1  :  3-5 — "  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  which  according  to  his  abundant 
mercy  hatli  begotten  us  again  unto  a  lively  hope,  by  the 
resurrection  of  Jesus  Christ  from  the  dead,  to  an  inherit- 
ance incorruptible,  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you,  who  are  kept  by  the 
power  of  God  through  faith  unto  salvation,  ready  to  be 
revealed  in  the  last  time."  Upon  this  passsage  I  re- 
mark :  1.  That  an  incorruptible  inheritance  and  salva- 
tion, reserved  in  heaven,  are  presented.  2.  It  is  by  the 
resurrection  of  Christ  from  the  dead,  that  this  inherit- 
ance is  obtained.  3.  It  is  for  those  who  are  kept  by 
the  power  of  God,  tlirough  faith.  These  three  facts  es- 
tablish the  matter  bcA'ond  controversy,  that  faith  is 
made  a  condition  of  future,  eternal  salvation. 

3.  Obedience  is  presented  in  the  gospel  as  a  condi- 
tion of  future,  endless  life.  To  substantiate  this  posi- 
tion, I  would  present  the  following  scripture  quotations  : 

2  Thess.  1  :  7-10,  "  And  to  you  who  are  troubled, 
rest  with  us ;  when  the  Lord  Jesus  shall  be  revealed 
from  heaven  with  his  mighty  angels,  in  flaming  fire, 
taking  vengeance  on  them  that  know  not  God  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ :  who 
shall  be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his  power; 
when  he  shall  come  to  be  gloriiicd  in  his  saints,  and  to 
be  admired  in  all  them  that  believe  (because  our  testi- 
mony was  believed)  in  that  day."  In  this  case,  the 
"  vengeance  "  of  the  Lord  Jesus  is  presented  as  falhng 


376  T.     H.    BACHELER. 

on  those  who  know  not  God  and  obey  not  the  gospel. 
They  are  to  be  punished  with  everlasting  destruction. 
The  period  when  this  terrific  judgment  is  to  be  inflict- 
ed, is  particularly  pointed  out,  viz  :  "  when  he  shall 
come  to  be  glorified  of  his  saints  " — at  his  second  ad- 
vent. Now,  in  all  seriousness  we  ask,  is  not  the  diso- 
bedience of"  the  wicked  here  made  the  ground  of  their 
"  everlasting  destruction  ?  "  And  if  so,  does  it  not  fol- 
low that  obedience  is  a  condition  of  eternal  salvation  ? 

Again,  Hebrews  5  :  9 — "  And  being  made  perfect, 
he  (Christ)  became  the  author  of  eternal  salvation  unto 
all  them  that  obey  him."  I  observe  that  in  order  that 
it  should  be  })ossible  for  Christ  to  become  the  author  of 
eternal  salvation,  it  must  be  admitted  tliat  man  had  for- 
feited his  title  to  that  salvation.  For  Christ  could  not 
have  become  the  author  of  that,  to  man,  which  he  was 
ah'eady  entitled  to.  If,  then,  Christ  became  the  author 
of  eternal  salvation  to  man,  man  was  under  an  eternal 
penalty  of  the  law.  And  as  the  obedient  are  particu- 
larl}^  specified,  as  those  for  whom  Clnist  became  the 
author  of  eternal  salvation,  therefore  the  conclusion  is 
irresistible  that  obedience  is  here  presented  as  a  condi- 
tion of  future,  endless  life. 

Having,  as  I  think,  sufficiently  estaljlished  m}-  first 
proposition,  I  pass  to  a  consideration  of  the  second. 

II.  All  men  will  not  cornpl}^  with  these  conditions. 

To  spend  time  in  attempting  to  prove  that  all  do  not 
compW  with  tliese  conditions  in  this  life,  would  be  labor 
lost.  For  so  clear  and  certain  is  this  point  already, 
that  no  well  informed  person  will  for  a  moment  con- 
tend against  it.  I  lake  this  admitted  fiict,  however,  as 
evidence  that  all  never  will  accept  the  terms  of  salva- 


SERMOX.  SVT 

tion,  as  presented  in  the  gospel.  If  the  power  of  di- 
vine truth,  and  the  operations  of  the  might}'  spirit  of 
God,  together  with  all  the  sacred  influences  which  are 
brought  to  bear  upon  the  sinner's  mind  here,  utterly 
fail,  in  numberless  instances,  to  accomplish  their  de- 
sign, is  it  not  candid  to  infer  that  the}^  may  eternally 
fail,  even  admitting,  what  we  are  by  no  means  prepared 
to  admit,  that  these  sacred  influences  should  eternally 
continue  to  be  exercised? 

It  may  be  farther  remarked,  that  the  cntke  absence 
of  all  scriptural  evidence  that  all  men  will  comply  with 
these  conditions,  may  be  taken  as  evidence  that  all  will 
not  embrace  salvation  on  these  terms.  In  a  matter  of 
such  magnitude,  and  of  such  infinite  importance  to  the 
human  fiunllv,  as  the  eternal  future  presents,  we  are  to 
expect  at  least  some  traces  of  evidence  that  all  will 
ultimately  comply  with  the  conditions  upon  which  sal- 
vation is  offered  to  man — provided  such  is  to  be  the  re- 
sult. But  where  is  this  evidence  to  be  found  ?  We 
search,  but  we  search  in  vain  ;  it  is  not  in  the  sacred 
record. 

Now  when  we  come  to  inquire  for  evidence  to  estab- 
lish the  opposite  position,  viz.,  that  all  will  not  accept 
these  conditions,  we  are  not  at  a  loss.  Take  as  an  il- 
lustration the  following  :  Luke  IG  :  2G — "  And  besides 
all  this,  between  us  and  you  there  is  a  great  gulf  fixed  ; 
so  that  they  which  would  pass  from  hence  to  you  can- 
not ;  neither  can  they  pass  to  us  that  would  come  from 
thence."  That  this  account  refers  to  the  unexplored 
future,  we  think  there  is  no  reasonable  ground  to  doubt. 
That  the  condition  of  an  impenitent  man  is  portrayed, 
seems  equally  clear.     What,  then,  does  the   great  im- 


378  T.   H.     BACHELER. 

passable  gulf  mean  ?  What,  but  the  eternal  decree  of 
.Jehovah,  based  on  incomprehensible  wisdom  and  jus- 
tice, that  then  there  can  be  no  comp]3^ing  with  the  oft- 
slighted  offers  of  salvation  ? — ao  reprieve,  no  escape. 

Once  more.  Matt.  25  :  4G — "  And  these  shall  go 
away  into  everlasting  punishment,  but  the  righteous 
into  life  eternal."  Now  that  the  "life  eternal"  here  re- 
lates to  endless,  joeaceful  existence,  who  will  venture 
to  deny?  Yet,  admitting  it,  does  it  not  irresistably  fol- 
low, that  the  "  everlasting  punishment"  is  endless, 
unhappy  existence  ?  The  very  same  word  is  used  in 
the  original  Greek,  to  express  the  duration  of  the  state 
of  the  wicked,  that  is  used  to  express  that  of  the  right- 
eous. Can  it  not  tlien  be  as  easily  shown  that  the  right- 
eous in  heaven  will  sin  and  be  thrust  out,  as  that  the 
wicked  in  punishment  will  accept  the  conditions  of  the 
gospel,  and  be  admitted  to  life  eternal  ? 

In  scripture,  we  read  of  the  judgment  coming  after 
death,  of  giving  account  of  the  deeds  done  in  the  body, 
and  of  receivino;  according;  to  that  we  have  done,  wheth- 
er  it  be  good  or  bad  ;  but  nowhere  of  another  judgment, 
or  of  giving  account  afterward  for  di^eds  done  in  the 
spirit  land.  From  this,  the  inference  is  clear  that  pro- 
bation docs  not  extend  there.  Therefore  there  can  be 
no  comph'ing  with  the  terms  of  salvation. 

If,  then,  these  two  great  principles  are  established, 
we  clearly  perceive  the  fallacy  of  the  hope  of  those  who 
are  relying  on  the  expectation  that  all  will  ultimately 
comply  with  the  conditions  oi'  salvation,  and  secure 
eternal  fehcit}-. 

We  perceive,  from  a  consideration  of  this  subject,  the 
high  importance  of  inimediately  attending  to  the  affairs 


SER.AIOX.  379 

of  the  soul — of  accepting  the  grace  of  God  that  bring- 
eth  salvation  and  the  conditions  upon  which  it  is  offered, 
without  running  the  risk  of  eternal  banishment  from 
God ;  and  not  strive  to  find  out  some  other  way  to  en- 
ter the  pearly  gates  of  the  New  Jerusalem. 

Finalh^,  we  are  led  to  infer  the  vast  importance  of 
time.  If  this  momentous  work  must  here  be  done — if 
an  eternal  weight  of  glor}^  dependeth  on  the  fleeting 
moments  of  our  brief  existence  here,  of  what  golden 
worth  is  time  to  us !  ^lay  all,  whose  eye  may  chance 
to  glide  over  these  pages,  know  the  worth  of  time,  and 
use  it  to  the  honor  of  the  great  Giver,  that  they  may  at 
last  have  part  in  the  first  resurrection,  receive  an  abun- 
dant admission  into  the  New  Jerusalem — wdth  Abra- 
ham, Isaac  and  Jacob,  to  qo  no  more  out  forever. 


ELI    NO  YES,     D.D. 

Mr.  Noyes  was  born  in  Jefferson,  ^Nlciine,  April  27, 
1814.  He  was  converted  and  joined  the  Calvinistic 
Baptist  church  at  the  early  age  often  3xars.  Not  very 
ample  means  for  intellectual  culture  were  then  afforded 
in  that  part  of  the  country,  but  he  resolutely  and  perse- 
veringly  improved  such  as  came  within  his  reach — 
spending  his  pocket  mone}^,  slight  though  it  was,  for 
books  instead  of  t03"S  and  temporary  gratihcations. 

When  about  twenty  years  of  age  he  commenced 
preaching,  and  at  about  the  same  time,  or  a  little  be- 
fore, he  formed  an  acquaintance  with  the  Freewill  Bap- 
tists. In  order  to  get  better  acquainted  with  them,  and 
become  more  correctly  informed  as  to  their  doctrines 
and  practices,  he  set  out  on  a  journey  of  two  hundred 
miles  to  attend  the  seventh  Freewill  Baptist  General 
Conference,  held  at  Strafford,  Vermont,  in  1S33.  On 
the  road  thither,  he  traveled  in  company  with  Joseph 
White — than  whom  perliaps  no  one  was  then  better  fit- 
ted to  attract  such  a  mind  as  his  toward  the  denomina- 
tion. In  the  spring  after  his  return,  he  became  con- 
nected with  the  denomination,  and  was  licensed  to 
preach. 

He  had  been  considerably  exercised  with  thoughts 
concerning  a  missionary  life  ;  and  meeting  Mr.  Sutton 
at  the  General  Conference,  an  acquaintance  commenced 
which  soon  ripened  into  intimate  friendship,  and  Mr. 
"Noyes  eventu.ally  decided  to  become  a  missionar3^  He 
immediately   commenced   making  such  preparation    as 


BIOGRAPHY.  381 

it  was  thought  would  best  fit  him  for  the  position  he  in- 
tended to  occupy.  A  considerable  portion  of  the  time 
was  spent  in  study.  He  was  ordained  at  a  Yearly 
Meeting  held  at  Lisbon,  New  Hampshire,  in  the  sum- 
mer of  1834.  The  ordination  sermon  was  preached  by 
Dr.  Cox,  of  London,  England,  then  on  a  mission  to  this 
coLmtr}^  as  a  delegate  from  the  English  to  the  American 
Baptists.  INIr.  now  Dr.  Sutton  was  also  present  and 
took  part  in  the  services. 

In  September,  1835,  he  sailed  from  this  country  for 
Orissa  in  Hindostan,  in  company  with  Mr.  Sutton  and 
the  Rev.  Jeremiah  Phillips  of  Central  New  York,  the 
latter  of  whom  was  to  be  his  colleague  in  the  missionary 
field.  The  first  year  was  spent  with  the  English  Gen- 
eral Baptist  mission  at  Cuttack,  in  learning  the  lan- 
guage and  in  teaching  the  English  school  connected 
with  the  mission.  From  thence  he  went  to  Sumbhul- 
pore,  and  after  a  time  to  Bilasore,  where  he  remained 
until  he  returned  to  this  country,  in  a  little  more  than 
six  years  after  he  left  it.  V/hile  at  Balasore,  and  be- 
sides successfulh^  conducting  the  affairs  of  the  mission 
there,  he  traced  out  and  became  acquainted  with  the 
Santals,  a  hill  tribe  generally  regarded  as  the  abori- 
gines of  the  countr}^,  and  which  had  not  before  attracted 
the  notice  of  the  Europeans.  They  had  not  a  written 
language,  and  he  at  once  set  about  missionary  opera- 
tions among  them;  but  sickness  compelled  him  to  return 
to  his  native  country  be  tore  very  much  had  been  accom- 
plished. 

Upon  his  return,  he  traveled  for  some  fourteen  months 
as  a  missionary  agent.  After  this,  he  preached  atL3mn, 
Massachusetts,  about  nine  months,  and  the  church  en- 
33 


382  ELINOYES. 

joyed  an  almost  continuous  revival  under  his  labors. 
He  then  spent  nearly  a  year  at  Hallowell,  Maine,  when 
he  received  an  appointment  from  the  Home  Mission 
Society  to  go  to  Boston,  to  build  up  if  possible  a  Free- 
will Baptist  interest  there.  During  this  time  he  enjoyed 
a  very  fine  opportunity  to  study  Hebrew,  and  soon  af- 
ter he  w^ent  to  Boston  acquired  considerable  reputation 
as  a  successful  teacher  of  that  language. 

About  this  time  he  published  a  small  work  entitled 
"The  Strength  of  Hindoism,"  being  the  first  attempt, 
in  this  country  at  least,  to  give  a  connected  and  philo- 
sophical account  of  Hindoism  as  a  religious  system. 
This  was  very  favorably  received ;  and  not  long  after  he 
published  a  Hebrew  Chart  and  also  a  Hebrew  Reader, 
suggesting  some  improvements  in  the  method  of  teaching 
the  language.  But  just  before  the  issue  of  this  latter 
work,  and  in  1846,  he  received  the  honorary  degree  of 
Master  of  Arts  from  Franklin  College,  Tennessee,  and 
also  from  the  Wesleyan  University  in  Connecticut. 

The  General  Conference,  in  1847,  appointed  him,  by 
an  almost  unanimous  vote,  one  of  the  delegates  from 
the  Freewill  Ba2:)tists  to  the  General  Baptists  of  Eng- 
land. Besides  visiting  that  body  of  people,  attend- 
ing their  annual  Association,  and  traveling  much  among 
their  churches,  he  also  spent  some  three  months  in  oth- 
er parts  of  England,  Scotland  and  Ireland.  At  the 
General  Baptist  Association,  held  at  Boston,  England, 
he  preached  a  sermon  on  the  Freedom  of  the  Will, 
which  was  published  b}'  request  of  the  Association. 

After  preaching  in  Boston  five  j^ears,  and  raising  up  a 
church  there  of  nearly  a  hundred  members,  he  resigned 
his  charge  in  that   city,  and  became   the  pastor  of  the 


BIOGRAPHY.  383 

Freewill  Baptist  church  in  North  Scituate,  Rhode  Is- 
land. He  remained  there  but  one  year,  when  be  re- 
ceived and  accepted  a  call  to  become  the  pastor  of  the 
Roger  Williams  church  in  Providence,  which  position 
he  still  occupies.  In  the  winter  of  1850,  he  read  a  dis- 
course on  the  book  of  Job,  before  the  Rhode  Island 
Ministers'  Conference,  by  which  it  was  published. 
Since  that  time  a  dedication  sermon,  on  the  Spirituality 
of  the  Bible,  and  a  treatise  on  "  The  Apostolic  Succes- 
sion," have  been  published  from  his  pen.  The  honor- 
ary degree  of  Doctor  of  Divinity  was  conferred  upon 
him  by  Hamilton  College,  New  York,  in  1851. 

He  has  been  one  of  the   editors  of  the  IMorning  Star 
for  about  ten  vears. 


S  E  H  M  0  N  . 

MIRACLES. 

BY      ELI      NO  YES. 

Thy  testimonies  are  wonderful ;  therefore  doth  my  soul  keep 
them,— Psalms  119:  129. 

The  word  teslimonies  refers  to  those  parts  of  the 
sacred  scriptures,  which  were  in  being  at  the  time  the 
psahiiist  wrote,  and  may  now  appropriately  be  apphed 
to  the  entire  bible.  The  term  wonderful  is  a  trrinsla- 
tion  of  a  word  which  also  signifies  miraculous.  The 
text  may  therefore  be  understood  to  assert  that  God's 
written  word  is  a  book  of  wonders  or  miracles  ;  and 
this  is  the  very  fact  that  commends  it  to  the  heart  of  the 
pious  man — the  written  words  of  God  are  miraculous, 
therefore,  says  the  psalmist,   "  my  soul  keepeth  them." 

Now,  we  argue  the  truth  of  the  bible  from  the  fact 
that  its  teachings  commend  themselves  to  our  judo-- 
ments,  or  in  other  words,  because  its  teachings  so  well 
accord  with  nature.  When  we  say  that  the  bible  must 
be  true,  because  it  represents  God  as  a  wise,  holy,  just 
and  good  being,  we  intimate  that  we  have  previously 
learned  from  nature  that  the  attributes  of  wisdom,  holi- 
ness, justice  and  goodness  are  essential  attributes  of  the 
Deity.  If  the  bible  taught  a  contrary  doctrine  of  God, 
we  would  not  believe  it. 

Reasoning  implies  the  comparison  of  two  things,  one 
of  which  we  measure  by  the  other.  In  measuring 
cloth,  the  yaid-stick — land,  the  surveyor's  chain — and 


SERMON.  385 

fluids,  the  quart  measure,  may  be  the  standard.  We 
conclude  there  is  just  five  yards  of  cloth,  because  its 
conformity  to  the  standard  has  taua^ht  us  this  fact.  In 
our  examination  of  the  bible,  the  revelations  of  nature 
must  be  our  standard.  But,  it  may  be  asked,  how  are 
we  to  compare  the  miracles  of  the  bible  with  an}"  thing 
we  find  in  nature,  since  the  very  explanation  given  of  a 
miracle,  viz.,  "that  it  is  an  event  that  takes  place  contrary 
to  the  known  and  established  laws  of  nature,"  precludes 
at  once  the  idea  of  looking  for  them  in  nature  ?  This 
objection  is  more  apparent  than  real,  as  will  shortly  ap- 
pear. It  must  be  admitted  that  the  most  common 
events  of  nature  are  effected  as  directly  and  fully  by 
the  agency  of  God,  as  are  the  miracles  of  the  scrip- 
tures ;  and  the  onl}^  difference  between  them  is  that  one 
is  of  common  and  the  other  of  rare  occurrence.  If  the 
bible  be  rejected  for  its  miracles,  then  the  volume  of 
nature  should  also  be  discarded  for  the  same  reason. 

In  comparing  the  miraculous  character  of  the  bible 
with  nature,  I  shall  not  confine  myself  to  the  miracles, 
technically  so  called ;  but  shall  notice  its  doctrines  and 
teachings,  which  imply  supernatural  action,  showing 
that  all  have  their  prototypes  in  nature. 

I.  It  has  been  objected  to  the  bible,  that  it  records 
numerous  prodigies,  wrought  by  men,  which  are  entire- 
ly contrary  to  the  laws  of  nature,  and  to  the  experience 
of  mankind. 

But  do  we  not  witness  wonders  equally  great  in  nature? 
Take  one  of  the  most  common  events — the  rising  of  the 
sun.  Night  has  thrown  her  funeral  pall  over  the  world. 
All  is  darkness  except  the  stars,  which  seezn  to  pin  up 
the  curtains  of  heaven.  Animate  nature  is  wrapped  m 
33* 


386  ELI    XOYES. 

quiet  slumber,  till  at  length  the  eyelids  of  the  morning 
lift  their  lashes  of  golden  light  above  the  liorizon  and 
soon  cover  the  heavens  with  a  thousand  brilliant  tinges. 
The  stars  are  extinguished  ;  and  when  the  sun  looks 
forth  upon  his  domains,  prepared  as  a  strong  man  to  run 
a  race,  all  nature  rejoices  in  the  light  of  his  counte- 
nance, and  a  world  of  inertness  and  death  is  reanimated 
with  life  and  activity. 

Or,  wdtness  the  change  from  winter  to  spring.  Dead 
nature  is  restored  to  life.  The  snows  and  ice,  that  have 
covered  the  face  of  the  earth  disappear,  the  lakes  and 
rivers  that  have  long  been  bridged  over,  affording  a 
pathway  to  tnan  and  beast,  now  lave  their  shores  wath 
their  limpid  waters.  The  grass  begins  to  shoot  up  from 
the  dark  brown  earth,  till  the  valleys  and  plains  are 
covered  with  nature's  richest  carpet.  The  rugged  and 
death-stricken  forests  begin  to  live  and  put  forth  their 
foliafre,  till  their  leafv  crowns  throw  a  sombre  shade 
upon  the  earth,  and  perfume  the  air  with  a  thousand 
odors.  The  birds  of  heaven,  knowing  their  time,  return 
to  sine:  anthems  for  a  new  creation,  and  the  beasts  of 
the  forest  come  forth  irom  their  lurking  places,  to  seek 
their  food  in  due  season,  while  man  goes  forth  to  bis 
toil ;  for  he  knows  that  according  to  what  he  sows  he 
must  also  reap.  Is  not  here  a  change,  which  nothing 
but  its  commonness  prevents  from  being  miraculous  ? 

Who  has  ever  witnessed  a  storm  at  sea,  and  has  not 
felt  that  in  such  an  event,  an  agency  was  concerned  no 
less  real  and  might}^,  than  that  employed  in  raising  a 
dead  man  to  life  ?  Now  all  is  calm.  Not  a  ripple  agi- 
tates the  surface  of  the  mighty  deep.  As  far  as  the 
eye  can  extend  all  is  beautifully  tranquil.     But  a  cloud 


SERMON.  387 

arises  in  the  west,  at  first  not  much  larger  than  a  man's 
hand.  It  increases  in  size  and  blackness,  and  the 
whitened  locks  that  adorn  its  crown  stand  np  most 
tearfully.  Its  cold,  threatening  breath  is  now  heard 
sighing  through  the  ship's  rigging,  and  the  stout  hearts 
of  the  sons  of  the  ocean  almost  tremble.  They  have 
scarce  time  to  furl  their  sails,  when  the  gale  strikes, 
throwing  the  gallant  ship  almost  upon  her  beams  end. 
Her  masts  bend  like  willows,  and  her  sails  skim  the 
boiling  brine.  The  mountain  weaves  rear  high  their 
hoary  heads,  and  hurl  around  their  whitened  locks  in 
wild  profusion.  At  every  plunge  it  would  seem  that 
the  old  ship  would  find  her  grave,  and  no  one  of  her 
crew  be  left  to  record  the  wonders  of  God  in  the  migh- 
ty deep.  But  the  storm  subsides,  and  the  joyful  mari- 
ner can  look  up  into  a  cloudless  sky,  and  say  to  him 
who  controls  the  elements,  "  Thou  rulcst  the  I'aging  of 
the  sea :  when  the  waves  thereof  arise,  thou  stillest 
them."  Do  we  not  see  the  nu'ghty  power  of  God  in 
all  these  thinQ:s  ? 

CD 

No  one  can  deny  that  the  rising  of  the  sun,  the 
growth  of  a  single  spire  of  grass,  the  convulsion  of  the 
elements  in  nature,  or  the  calm  that  ensues,  are  as  much 
beyond  our  comprehension,  and  as  forcibly  suggest  to 
our  minds  the  absolute  necessity  of  an  Almighty  agen- 
cy, as  would  the  resurrection  of  a  man  from  the  dead. 
All  these  wonders  of  nature  would  be  miracles  were 
they  not  so  common. 

And  what  adds  gi-eatly  to  the  m3-stery  of  these  works 
of  nature,  is  that  though  God  permits  us  to  look  upon 
them  continually,  and  examine  them  as  closely  as  we 
please,  we  are  unable  to  understand  how  they  are  ac- 


388  ELI    NO  YES. 

complished.  A  dark  veil  is  between  ourselves  and  the 
hand  of  the  divine  operator,  who  ever  chooses  to  dwell 
in  the  thick  darkness.  Na}^,  we  are  oft-times  unable  to 
have  a  sense  of  the  pi'ocess.  We  may  gaze  constantly 
upon  the  field  of  waving  grain,  but  we  cannot  feel  con- 
scious that  we  see  it  grow.  Thus,  God  permits  us  to 
look  constantly  upon  myriads  of  prodigies,  as  great  as 
any  of  the  miracles  of  the  bible,  though  we  perceive 
not  the  process  by  which  he  performs  such  wonders. 
Why  should  it  be  thought  incredible  that  a  God  whose 
works  of  nature  are  so  miraculous,  should  raise  the  dead  ? 

But  absolute  miracles,  technically  so  called,  have 
been  wrought  in  nature. 

Whoever  admits  his  own  existence,  must  admit  that 
that  fact  implies  a  miracle.  From  whence  did  I  origi- 
nate ?  My  reason  answers,  from  my  parents,  and  they 
from  their  parents.  But  there  must  have  been  a  be- 
ginning to  this  genealogical  chain,  however  remote  into 
the  past  it  may  be  stretched.  My  reason  as  clearly  and 
as  positively  decides  that  the  human  race  must  have 
had  a  beginning,  as  it  decides  that  I  sprang  from  my 
parents.  Such  an  origin  could  not  have  been  in  ac- 
cordance with  any  law  of  nature  with  which  we  are 
acquainted,  and  hence  must  have  been  a  miracle.  Not 
only  so,  but  the  creation  of  each  pair  of  brute  animals 
swells  the  number  of  miracles,  and  any  rational  man 
must  admit  them,  whether  he  acknowledges  the  mira- 
cles of  the  bible  or  not.  And  when  wc  take  into  ac- 
count the  vast  m^^'iads  of  animalcukc,  discernible  only 
with  the  nicest  microsco])es,  we  shall  feel  that  we  arc 
living  in  the  midst  of  innumerable  living  attestations 
that  all  animate  nature  hes  based  on  the  miraculous  ac- 
tion of  the  Deity. 


SERMON.  3S9 

It  was  formerly  believed  that  different  climates  and 
habits  were  sufficient  to  account  for  the  different  com- 
plexions and  features  of  the  human  race,  but  our  mod- 
ern naturalists  have,  we  think,  exploded  this  theorv, 
and  have  shown  that  no  external  natural  circumstances 
could  have  caused  the  difference  that  exists  between 
the  European  and  African.  What  then  is  the  plain  in- 
ference ?  Not  what  is  drawn  by  many  of  our  modern 
naturalists,  that  the  human  race  is  not  referable  to  a 
common  parentage.  This  is  by  no  means  necessar}^ 
Should  our  m.en  of  science,  by  mere  scientific  investi- 
gation, demonstrate  that  no  external  circumstances  were 
sufficient  to  account  for  the  great  variety  of  human  lan- 
guages, would  it  be  just  to  infer  that  such  diversity  of 
language  was  sufficient  to  explode  the  idea  that  the  hu- 
man race  descended  from  a  common  stock  '?  Such  a 
view  would  direct!}^  contradict  the  bible,  whicli  informs 
us  that  the  language  of  men  was  miraculously  confound- 
ed at  the  building  of  Babel.  Admitting  then,  all  the 
premises  of  the  naturalist — that  climates  and  habits 
could  never  have  caused  the  difference  that  exists  be- 
tween different  classes  of  men,  we  must  still  insist  that 
the  fair  conclusion  is,  that  a  miracle  has  been  wrought, 
and  not  that  the  race  does  not  refer  to  a  common  pa- 
rentage. Thus  science,  which  at  first  seems  to  look 
with  threatening  aspect  at  revelation,  really  appears  to 
increase  the  number  of  those  miracles,  treasured  up  in 
the  volume  of  nature  ;  the  perfect  fac  similes  of  those 
that  stand  recorded  on  the  pages  of  revelation. 

II.  Another  of  the  miraculous  characteristics  of  the 
bible,  is  its  doctrine  of  Divine  Providence.  It  main- 
tains that   God  constautlv  watches  over  his   creatures 


390  ELI    NOYES. 

with  the  solicitude  of  a  parent.  He  has  left  nothing — 
not  even  the  falling  of  a  sparrow  or  a  hair — to  chance, 
or  to  any  subordinate  deit}^  nor  to  any  law  ;  but  he 
opens  his  hand,  and  supplies  the  wants  of  ever}^  living 
thing.  Man  is  the  special  object  of  his  regard,  for 
whom  all  inferior  nature  was  made.  Now  this  doctrine 
staggers  the  heathen,  the  infidel,  and  the  philosopher. 
But  does  not  nature  utter  the  same  lanfjuao-e  ? 

1.  Geology  teaches  that  myriads  of  years  were  re- 
quisite for  the  fitting  up  of  this  earth  to  be  the  abode  of 
man.  Granite,  lime  and  the  metals  were  laid  up  to  be 
used  in  architecture  and  in  the  arts.  For  ages,  the 
earth's  surface  was  covered  by  immensely  tall  trees, 
•  waving  their  thick,  sombre  foliage  over  a  few  reptiles. 
No  man  gazed  on  the  sublime  scene.  Not  even  a  ver- 
tebrated  animal  roamed  beneath  the  night-like  shade, 
and  neither  voice  of  man  nor  beast  broke  the  death-Hke 
stillness.  Shall  we  ask  of  what  use  were  these  im- 
mense forests  ?  Let  the  comforts  of  our  glovV'ing  grates 
declare.  Let  the  fifteen  hundred  American  steam  ves- 
sels, whose  iron  lungs  are  moved  by  the  life-inspiring 
heat  of  these  aucicnt  forests,  lift  up  their  voice.  Let 
the  fifteen  thousand  steam  engines  in  Great  Britain, 
which  perform  the  work  of  two  millions  of  men,  and 
that  move  machinery  that  would  require  the  strength  of 
nearly  four  millions  of  men — let  them  give  in  their  tes- 
timony, and  tell  us  that  they  are  all  daily  fed  b}^  the 
coal  formed  from  these  mighty  forests;  and  let  them  as- 
sert that  all  their  toil  is  for  man.  Thus  we  may  learn 
that  the  solicitude  of  God  for  man  induced  him  to  lay 
plans,  which  required  ages  for  iheir  development.  Let 
the  richest  and  most  fertile  soils,  which  yeld  their  hun- 


SERMON.  391 

dred  fold,  and  annually  crowd  the  storehouses  of  man 
with  the  choicest  fruits  of  earth,  let  them  bear  witness 
that  God  lias  for  ages  caused  inundations  to  work  for 
man,  for  whose  sake  all  nature  was  created. 

The  stately  pile  of  masonry,  and  the  very  lime  that 
covers  the  walls  of  our  temples,  may  tell  their  tale  of 
God's  providential  cnre  for  man.  Let  them  tell  us  that 
one  seventh  part  of  the  earth's  crust  is  formed  from  the 
bones  of  animals,  that  swarmed  on  the  earth  during 
former  epochs.  Thus  the  very  fragments  of  the  past ' 
are  gathered  up  and  brought  forward  for  the  conveni- 
ence of  man. 

If  the  ph3'sical  earth  has  been  a  safe  depository  of 
all  material  substances  of  the  past  that  could  be  of 
service  to  man,  so  the  world  of  mind  has  kept  with 
equal  security  every  idea  of  the  past  that  could  be  of 
importance  to  present  or  to  future  generations.  All  the 
good  of  the  past  in  politics,  medicine  and  religion,  has 
been  faithfully  preserved,  and  should  be  woven  into 
all  present  systems.  That  philosophy,  which  supposes 
that  this  earth  with  its  myriads  of  intelligences  has  been 
rolling  through  the  heavens  six  thousand  years  for  noth- 
ing, and  that  present  reformers  are  to  discard  the  past 
and  begin  anew,  is  exceedingly  unphilosophical,  and  is 
unworthy  to  be  trusted  with  the  interests  and  destinies 
of  humanity.  Nay,  a  God  of  infinite  wisdom  has  taken 
better  care  of  his  world,  than  such  a  theory  supposes. 
He  will  not  allow  even  reformers  to  destroy  his  crea- 
tion, but  will  make  the  wrath  of  man  to  praise  him, 
while  the  wrath  that  cannot  be  overruled  for  his  praise 
"  he  will  restrain."  Homer  and  Anacreon,  Plato,  Aris- 
totle and  Demosthenes,  may  cultivate,  elevate  and  ren- 


392  ELI    XO  YE  S  . 

der  exact,  a  language  in  which  a  Paul  may  write  of 
that  gospel,  whose  excellency  still  remains  "  unspeak- 
able ;"  and  a  profligate  Burns  and  a  Moore  may  origi- 
nate rhythmical  nieasures,  which  will  ever  form  the 
skeletons  of  our  sweetest  songs  of  Zion.  Our  best  sa- 
cred music  is  based  upon  the  measures  of  Bums,  clothed 
with  the  lofty  sentiments  of  David. 

Is  there  nothing  wonderful  in  all  this  arrano-ement 
and  management  of  the  past,  so  that  all  of  its  excellen- 
.cies  are  brought  forward,  for  the  good  of  man  in  this 
and  in  all  succeeding  ages?  Do  we  not  in  these  things 
read  the  same  wonderful  doctrine  of  an  ever  present 
and  watchful  providence  for  the  good  of  man,  which  is 
recorded  on  the  pages  of  the  bible  ?  What  then  is 
gained  b}"  rejecting  revelation,  because  it  contains  this 
m^'sterlous  doctrine,  when  we  are  forced  to  meet  the 
same  in  nature  on  every  hand? 

2,  Time  would  fail  should  we  even  glance  at  those 
phases  in  the  government  of  God,  of  which  we  are  con- 
stant spectators,  and  which  declare  in  the  plainest 
manner  that  his  eye  runs  to  and  fro  in  the  earth.  The 
balancing  of  the  sexes  in  about  equal  numbers,  the  nat- 
ural love  of  offspring  implanted  in  the  bosom,  and  nat- 
ural sympathy  to  fill  the  place  of  parental  love  toward 
the  orphan,  the  proper  balancing  of  inventions  and 
discoveries  by  causing  them  to  come  along  when  most 
needed,  and  that  wonderful  provision  he  has  placed  in 
the  human  system  for  healing  its  own  wounds  and  dis- 
eases, do  all  proclaim  the  watchful  providence  of  a  be- 
nevolent Creator,  as  clearly  as  it  is  revealed  in  the 
l)ible. 

3.  The  doctrine  of  the  resurrection  is  another  of  the 


SERMON.  393 

Wonders  of  revelation,  at  which  many  have  been  stag- 
gered. In  all  ages  many  have  thought  it  "  a  thing  in- 
credible that  God  should  raise  the  dead."  It  is  asked, 
how  can  particles  that  have  been  scattered  to  the  four 
winds,  many  of  which  have  entered  into  the  composi- 
tion of  other  bodies,  be  collected  and  distributed  to  the 
man}^  bodies  that  may  have  possessed  them  ? 

1.  Let  us  remember,  first,  that  we  do  not  consider  iden- 
tity of  particles,  but  identitj'-  of  form,  essential  to  iden- 
tity of  body.  The  old  man  of  seventy-five  is  the  same 
being  and  we  say  he  has  the  same  body  that  he  had 
when  an  infant.  And  yet  the  man  of  science  assures 
us  that  all  the  particles  which  composed  his  body  have 
been  replaced  by  others  ;  and  that  such  a  change  has 
taken  place  several  times.  Now  in  the  resurrection  all 
that  will  be  needful  to  preserve  identit}'"  of  body,  as 
men  have  always  been  accustomed  to  regard  it,  ^^  ill  be 
for  God  to  give  a  body  whose  features  shall  be  uniform 
with  those  of  the  former  body. 

2.  We  need  bodies  now  to  enable  us  to  communicate 
with  material  things.  May  we  not  at  some  future  pe- 
riod, in  the  history  of  eternity,  need  them  for  a  similar 
purpose  ?  God  has  an  immense  universe  of  worlds  ; 
and  as  our  eternal  life  is  to  consist  in  learning  the  only 
true  God,  he  undoubtedly  intends  to  place  no  limits  to 
our  contemplations  of  his  works.  For  this  purpose,  we 
shall  need  material  bodies. 

3.  Neither  is  nature  wanting  in  analogies,  which  are 
equally  mysterious  as  the  resurrection,  and  strongly 
suggestive  of  that  great  doctrine.  The  passing  of  de- 
cayed vegetable  matter  into  the  beautiful  rose  and  hly, 
and  the  transmigration  of  a  worm  into  a  butterfly,  seem 

34 


394 


ELI    NOTES, 


to  say  to  us  that  it  should  not  be  thought  incredible  for 
a  God  who  accomplishes  such  wonders  to  raise  the 
dead. 

IV.  The  destruction  of  this  earth  by  fire,  is  another 
of  the  m3-steries  of  revelation  which  seem  to  many  in- 
credible. But  does  not  nature  suggest  the  same  catas- 
trophe ? 

1.  It  is  certain  that  the  elements  of  destruction  are 
in  this  world.  The  increase  of  heat  as  we  descend 
into  tf^e  earth,  reduced  to  mathematical  relations,  would 
be  sufficiently  intense,  at  the  depth  of  twenty-one 
miles,  to  melt  the  solid  granite.  According  to  this  the- 
ory, the  interior  of  the  earth  is  one  complete  mass  of 
liquid  lire,  constantly  rending  and  shaking  its  thin 
crust.  The  atmosphere,  too,  and  also  the  water,  con- 
tain the  })rinciples  of  combustion,  and  a  very  slight 
change  ixiight  indeed  cause  the  "  elements  to  melt  with 
fervent  heat."  Such  are  the  agencies  beneath,  around 
and  above  us,  that  the  destruction  of  this  world  by  fire 
appears  more  than  probable.  In  view  of  such  facts  as 
these,  Pliny  was  forced  to  exclaim.  "It  is  the  greatest  of 
all  miracles,  that  a  single  day  should  pass  without  a 
universal  conflagration. " 

2.  The  doctrine  is  still  farther  confirmed  by  the  fact 
revealed  by  geolog}'-,  that  several  destructions  of  the 
earth's  surface  have  already  taken  place,  through  the 
agencies  or"  fire  and  water.  The  same  may  take  place 
again,  and  there  might  be  realized  all  those  fearfiil  phe- 
nomena foretold  in  prophecy.  As  each  destruction  has 
been  succeeded  by  a  higher  and  better  dispensation, 
so  we  may  presume  that  the  general  conflagration  %^in 
be  succeeded  by  a  new  earth  of  superior  beauty  to  the 


SERMON.  39-5 

present;  and  this  seems  to  be  clearly  intimated  b}''  Pe- 
ter— "  Nev^ertheless  we  according  to  his  promise  look 
ibr  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness." 

V.  We  shall  notice  but  one  more  of  the  miraculous 
revelations  ot^  the  bible,  and  which  has  served  as  a 
stumbling  block  to  man}' — the  doctrine  of  the  judgment. 
How  are  all  the  secret  acts  and  thoughts  of  men,  many 
of  which  have  long  been  forgotten,  to  be  brought  again 
to  light"?  But  here  nature  again  reveals  a  tale  that 
may  well  make  the  ungodly  tremble. 

1.  The  earth  has  faithfull}^  chronicled  its  physical 
history'.  Its  animals,  their  manner  of  life,  their  tracks, 
and  even  the  drops  of  rain  and  dew,  with  the  ripples 
caused  by  the  water  upon  the  sand,  and  the  direction 
in  which  the  wind  blew,  are  now  found  faithfully  re- 
corded on  numerous  strata  of  stone.  Now  as  mind  is 
superior  to  matter,  may  we  not  suppose  that  an  All- 
wise  creator  has  been  as  exact  to  arrange  for  the  chron- 
icling the  events  of  the  mental  Avorld,  as  he  has  been 
to  preserve  the  events  of  inferior  nature  ?  May  not 
human  thoughts  and  acts  find  a  tablet  upon  which  they 
may  be  indelibly  written,  and  which  will  endure  when 
the  material  world  shall  be  dissolved  ? 

Says  Prof.  Hitchcock — "  From  a  principle  long  since 
settled  in  mechanics,  that  action  and  reaction  are  equal, 
it  will  follow  that  every  impression,  which  man  makes 
l)y  his  words  or  his  movements  upon  the  air,  the  water, 
or  the  solid  earth,  will  produce  a  series  of  changes  in 
each  of  those  which  will  never  end."  According:  to 
this  theory,  which  I  think  no  one  can  deny,  our  veiy 
words    produce    undulations  of  atmosphere,  which  will 


396  ELI      NO  YES. 

extend  in  every  direction  through  all  eternit3^  No  mat- 
ter what  opposing  undulations  meet  them  ;  a  mind  far 
less  than  infinite  would  be  able  to  calculate  the  impres- 
sion that  a  word  would  make  upon  the  universe  for  a 
siven  time,  and  also  to  determine  that  its  influence 
would  be  unending.  We  may  therefore  regard  the 
whole  universe  of  matter  as  a  volume  in  which  even 
all  our  words  are  faithfully  recorded  for  eternity,  so 
that  by  our  w^ords  we  shall  be  either  justified  or  con- 
demned. 

2.  The  reaction  of  light  may  also  treasure  up  human 
conduct.  A  flash  of  lightning  on  the  earth  might  be 
seen  by  a  spectator  on  the  moon,  who  was  possessed 
of  vision  sufficiently  strong,  one  second  and  a  fourth 
after  its  occurrence,  on  the  sun  in  eight  minutes,  on  the. 
planet  Jupiter  in  fifty-two  minutes,  on  Uranus  in  two 
hours,  on  Neptune  in  four  hours  and  a  half,  on  the  star 
Vega  in  forty-five  years,  on  a  star  of  the-elghth  magni- 
tude in  one  hundred  and  eighty  years,  or  a  star  of  the 
twelfth  magnitude- in  four  thousand  j^ears,  on  one  of 
the  most  distant  about  six  thousand  years  after  its  oc- 
currence. Now  one  with  vision  sufficiently  keen 
might,  taking  different  stand  points  in  the  universe,  be- 
hold at  this  very  time  every  event  of  our  earth's  his- 
tory. From  one  of  the  most  distant  stars,  the  earth 
might  now  be  .seen  issuing  from  the  hand  of  the  Crea- 
tor. From  nearer  stand  points,  the  deluge  of  Noah, 
the  sojourn  of  Abraham,  the  anointing  of  David,  the 
dedication  of  the  temple,  and  the  tragic  scenes  of  Cal- 
vary, might  all  be  seen  as  though  passing  at  this  very 
moment.  Every  act  of  our  lives  is  now,  and  must  ever 
be,  visible  to  the  eye  of  him  who  fills  infinite  space. 


SERMON.  397 

3.  According  to  the  celebrated  author,  whom  we  have 
just  quoted,  hght  reflected  from  our  bodies  makes  an 
impression  on  all  surrounding  objects,  similar  to  that 
which  is  made  upon  a  silver  plate  coated  with  iodine 
and  bromine.  If  this  be  so,  we  are  constantl}^  enstamp- 
ing  a  daguerreotype  upon  the  surrounding  universe, 
which,  though  faint,  an  eye  less  than  infinite  may  be 
able  to  read.  Neither  need  the  wicked  think  to  screen 
themselves  behind  the  curtains  of  darkness  ;  for  modern 
chemistry  has  detected  a  principle  in  darkness,  which 
can  without  the  interference  of  light  enstamp  a  faithful 
daguerreotype.  Such  discoveries  may  well  fill  the 
wicked  with  consternation.  They  had  supposed  that 
the  mantle  of  night  had  forever  covered  their  vilest 
deeds,  but  as  they  awake  from  the  sleep  of  death  they 
will  see  that  darkness  itself  has  turned  out  to  be  a 
faithful  photographist,  and  has  hung  the  universe  round 
with  faithful  pictures  of  themselves.  Thus  every  man's 
work  shall  be  made  manifest ;  for  the  day  shall  declare 
it,  because  it  shall  be  revealed  by  fire.  The  darkness 
and  the  light  are  both  alike  to  God,  and  what  has  been 
done  in   darkness  will  be  known  in  the  light. 

Thus  the  wonderful  revelations  of  the  bible  find  a 
perfect  prototype  in  the  volume  of  nature.  The  two, 
agreeing,  confirm  each  other,  and  bid  us  look  up  to  their 
common  author — the  one  only  true  and  Hving  God, 
'  "  who  alone  doeth  great  (neeijldot)  miracles."  Who  of 
common  intelligence  can  fail  to  recognize  in  nature  a 
God  "  that  doest  miracles  f^  and  who  that  is  acquainted 
with  the  scriptures  could  fail  to  see  that  their  miraculius 
character  identify  their  author  with  the  author  ofn.; 
If  nature  is  of  God,  then  the  bible  is  also  of  God  ;  lor 


398  ELI    NO  YES. 

both  are  characterized  by  similar  wonders.  Let  the 
behever  rejoice  that  his  faith  rests  in  a  book  of  mysteries- 
"  Thy  testimonies  are  wonderful,  therefore  my  soul  keep- 
eth  them."  They  are  wonderful,  and  no  cunningly  de- 
vised fable.  Thej'  are  wonderful,  and  hence  are  a  wor- 
thy production  of  the  God  who  alone  has  power  to 
work  miracles.  They  are  wonderful,  therefore  my  soul 
clings  to  them,  as  affording  food  congenial  with  its  own 
nature.  Their  miraculous  character  excites  all  my 
wonder  and  reverence,  as  everything  calculated  to  ex- 
cite the  human  soul  to  reverence  and  worship  must 
sink  down  into  the  depths  of  mystery. 

The  incomprehensible  wonders  of  the  Almighty  give 
us  the  best  introduction  to  him  ;  as  they  are  his  fittest 
emblems,  the  most  appropriate  symbols  for  representing 
the  name  of  him  whose  judgments  are  a  great  deep  and 
whose  wa3^s  are  past  finding  out,  who'  dwelleth  in  light 
unapproachable,  and  whom  no  one  hath  seen  or  can  see. 
If  we  finite  beings  would  honor  this  great  invisible 
and  UNKNOWN,  let  us,  overcome  with  awe,  fall  before 
him,  and  with  our  soul  adore  him  as  the  God  of  won- 
ders. 


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THE  BIBLE  AND  THE  CLOSET.     Edited  by  Rev.  J.  0.  Choules,  D.  D ,.31X 

THE    FAMILY    ALTAR  ;    or,  the  Duty,  Benefits,  and  Mode  of  conducting  Family 
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THE  FAIVIILY  CIRCLE;  its  Affections  and  Pleasures.    Edited  by  Eev.  H.  A.  Graves 

THE  MARRIAGE  RING;  or.  How  to  Make  Ilome  Happy.    By  Rev.  John  A.  James. 

THE    CASKET    OF   JEWELS,   for  Young  Christians.     By  James,  Edwards,  and 
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THE  ACTIVE  CHRISTIAN  ;  from  the  writings  of  John  Harris,  D.  D ,31M 

DAILY  MANNA,  for  Christian  Pilgrims.    By  Rev.  Baron  Stow,  D.  D ,31^ 

THE  CYPRESS  WREATH  ;  a  Book  of  Consolation  for  those  who  Mourn.    Edited  by 

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THE  YOUNG  COMMUNICANT;  an  Aid  to  the  Right  Understanding  and  Spiritual 
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